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B R Y A\ N 

Vol. 1 • No. 1 

January 1967 


A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 

Introducing the 


By J. Wesley McKinney, M.D. 

The faculty of Bryan College is undertaking the 
publication of the BRYAN BLUEPRINT Wi\)i the 
objectiye of bringing to the attention of the busy pro- 
fessional and businessman the meaning of today's 
eyents in the light of what God has to say in His 
hoi}' Word. 

We realize that the Bible does not speak directly 
to every event or circumstance of our lives, but we 
believe that if we knew the Scriptures better, we 
would find in them the guidelines not only for our 
individual lives but also for our political and social 
activities as well. After all. our problems as Chris- 
tians are not essentially different from those faced by 
King David, the prophets, and the people of Old and 
New Testament times. The human situation is really 
just the same in our time as in old times, even though 
we have much more learning and many more 

Dr. McKinney, prominent eye sur- 
geon of Memphis, Tennessee, is a 
ivell-known lay leader in evangelical 
Christian circles. In addition to serv- 
ing on Bryan's Board of Trustees since 
1950, Dr. McKinney also serves as 
chairman of the Board of Mid-South 
Bible College in Memphis. He is ac- 
tive in the Christian Medical Society, 
as well as in the various professional 
societies of his field of medicine. 
Through Dr. McKinney's progressive 
leadership, he was elected to and has served for several years as 
chairman of the Planning Committee of the Board of Trustees 
of Bryan College, one of the Board's most important committees. 
The BLUEPRINT was conceived in this Committee and was 
developed through its work and the leadership of Dr. McKinney. 

Today many people almost worship science, and 
science is wonderful. Christians should pursue it. It 
has given us many conveniences, saved many lives, 
and alleviated much suffering. But it has not 
changed the nature of man or shown him his purpose 
in being here or answered many of his questions. 
Science cannot predict man's future. Only God 
knows the end from the beginning. The God of all 
science through Jesus Christ does change the nature 
of man and gives him purpose in this life. He has 
revealed to man his future in the ^^Titten Word. 

The faculty of Bryan College believes that it 
should carry out scientific studies \vith diligence and 
open-mindedness under God and that it should teach 
science honestly and thoroughly to its students. As a 
matter of fact, the faculty is dedicated to the teaching 
of all subjects as "under God" or as the College motto 
reminds. "Christ Above All." 

Returning to the thought that "God knows the end 
from the beginning," is it possible to know like God? 
God says that it is — wth the limitations of our 
humanity, of course. Knowing the consequences 
beforehand would make our decisions as to the 
rightness or ^^Tongness of a course of action much 
more sure. We would be freed from many of our 
worries. Our business and social life would be more 
relaxed. Our attitudes toward people and the issues 
of the day would be more certain and satisfying. 
More and more w-e would understand that God's 
provision, promises, and prophecies w-ere written for 
our benefit. 

It would be instructive to know what God has to 
say on such questions as: What w'e should think of 


our involvement in the war in Viet Nam and the 
draft, especially if our boy may be called? What 
should be our attitude toward the race issue or better, 
toward individuals of other races? What is the 
meaning for the average man of the ever-changing 
religious teachings of theologians, the pronouncements 
of councils, and the ecumenical movement? Are 
there any guiding principles for business decisions? 
Should the Christian obey all laws? How should the 
doctor deal with the dying patient? How should a 
man treat his wife, order his family, and govern his 
children's activities? What about the education of 
the Christian parents' children? 

The faculty of Bryan College do not believe that 
they have any superior knowledge on these or any 
other subjects. They do, however, know the Source 
of all knowledge and wisdom and that the Holy Spirit 
has given us this message, "If any man lack wisdom, 
let him ask of God . . ." and that Jesus said, "ye do 
err not knowing the Scriptures and the power of 
God." By having the relevant Scriptures pointed out 
to him, the Christian may be guided to right and 
valuable decisii .s and may find that by being 
warned, he has avoided many damaging mistakes. 
Each member of the faculty believes that the Scrip- 
tures of the Old and New Testaments are the only 
infallible rule of faith and life. 

Bryan College presents this short, bi-monthly pub- 
lication with the hope that it will be of service to you, 
the Christian servant of the Lord, as it seeks to bring 
to bear God's wdsdom rather than man's opinion on 
the events and life of our day. 


• Your Comments. 

• Material for BLUEPRINT. 

• Suggested Topics for Discussion in 

• Names and Addresses of those who might 
benefit from reading BLUEPRINT. 

Dr. Paine 

Dr, Sttphtn IV. Paint 

Dr. Stephen W. Paine, author of the feature 
article on Christian education in both this and the 
next issue of the BLUEPRINT, is well qualified to 
write on his subject, having been associated with a 
Christian college for more than 35 
years as a student, instructor, dean, 
and president. 

Dr. Paine is a graduate of 
Wheaton College, Wheaton, IlUnois, 
and holds the M.A. and Ph.D. de- 
grees from the University of Illinois. 
He also holds the honorary LL.D. 
degree from Wheaton College. 

Upon receiving the Ph.D. degree in 1933, Dr. 
Paine began his career at Houghton College as in- 
structor in classics. He then served as dean and 
professor of Greek from 1934 to 1937. In 1937 he 
was elevated to his present position as president. 

In addition to his busy career at Houghton 
College, Dr. Paine has authored Studies in Philip- 
pians and Studies in the Book of James, both pub- 
lished by Re veil; The Christian and the Movies, 
published by Eerdmans; and Beginning Greek: A 
Functional Approach, which is an Oxford publication. 
Dr. Paine also serves as a member of the Board of 
Administration of the Wesleyan Methodist Church 
and of the National Association of Evangelicals. 

Houghton is a Christian college of liberal arts and 
sciences chartered by the Board of Regents of the 
University of the State of New York and is accredited 
by the Middle States Association of Colleges. Spon- 
sored by the Wesleyan Methodist Church of America, 
Houghton was founded for the purpose of giving 
superior scholastic training at a minimum expense, 
with emphasis placed upon the development of a 
personal Christian faith and life. 

BRYAN COLLEGE is located at Dayton, Tennessee, in the world-famed 

Tennessee Valley, 38 miles north of Chattanooga, on U. S. 27. A 

standard four-year liberal arts college, Bryan offers the Bachelor of 

Arts and Bachelor of Science degrees in eighteen major fields of study. 

The College is conservative in theology, evangelical in practice, and 

aspires to be an undergraduate college of first-class academic quality, 

thoroughly Christian in character, emphasizing educational excellence 

and a Biblical spiritual life in an environment of culture. 


Why the Christian College?* 

By Stephen W. Paine, Ph.D., LL.D. 

The term "Christian college" is here used not as an equivalent for the term "church-related college," 
but in the narrower sense as referring to that comparatively smaller group of colleges which (1) have an 
jY^ evangelical statement of faith and take it very seriously, and (2) endeavor to maintain a standard of 
campus life in harmony with the statement of faith and with the standards of Bible-believing Christians 
generally — granted that the matter of evangelical standards of life will not fall into an exact formula. 
I shall mention three crucial areas of service rendered by the Christian College to the evangelical cause: 
(1) The Christian College Confronts Its Young People with the Evangelical World View, (2) The Christian 
•^ College Imparts to Many of Its Students a Christian Character, and (3) The Christian College Affords a 
Christian Social Life. 



Perhaps a student's most important quest in col- 
lege should be a proper perspective of the universe 
and his relation to it. He studies the sciences to 
learn something of the physical nature of his world. 
Psychology, sociology, history, and ethics give him 
some insights into the personal elements of his en- 
vironment — how people behave and why. Foreign 
languages also, besides being tool subjects, are ex- 
cursions into the thought patterns of peoples. And 
English shares the same values. 

But Christian people believe that the most impor- 
tant factor in any man's life is his relationship to the 
God who created him and who sustains him in life, 
and further, that none of these other fields of learning 
are seen in their right perspective when viewed apart 
from God. Dr. R. B. Kuiper, former president of 
Calvin College, well illustrated this point when he 
said, "One may look at a window pane in one of two 
ways. Either he may stare at the pane itself and 
make it alone the object of observation, or he may 
look through the pane up at the heavens. So there 
are two ways of studying nature and history. One 
may lose himself in the bare facts, or one may look 
up through the facts at God, who is revealed in all 
the works of his hands and in the guidance of the 
destinimes of men and nations." 

The Christian college, through its direct classroom 
approach, through the freely declared and known 
faith of its teachers, and through the central impor- 
tance assigned to spiritual matters in college life, puts 
God at the center of his universe. 

This is something which other colleges do not and 
cannot do. The HARVARD REPORT frankly ad- 
mits this inability. Pointing out the lack of a uni- 
fying central view in the colleges, the report says, 
"Sectarian, particularly Roman Catholic, colleges 
have, of course, their solution, which was generally 
shared by American colleges until less than a century 
ago, namely, the conviction that Christianity gives 
meaning and ultimate unity to all parts of the curric- 
ulum, indeed to the whole life of the college. . . But 

^Reprinted by permission. Copyright 1966. ETERNITY 
Magazine, 1716 Spruce Street, Philadelphia, Pennsyl- 
vania 19103. The limitations of space in the BLUE- 
PRINT makes it necessary to divide the original article 
into two installments. The second installment will ap- 
pear in the next issue of the BLUEPRINT. 

whatever one's views, religion is not now for most 
colleges a practical source of intellectual unity." All 
which reminds us so forcefully of Paul's words, "The 
world by wisdom knew not God." (I Cor. 1:21). 

This secularism of the schools and colleges gen- 
erally, this omission of God from His universe by 
those who are supposed to be communicating their 
wisdom about the most important matters in their 
respective fields, is more than likely to leave its mark 
in the thinking of the student. He rnay have friends 
— or a pastor, or parents — who tell him that God is 
the greatest factor of life. But these tend to be con- 
sidered mere laymen in comparison wdth the profes- 

Dr. Bernard Iddings Bell, commenting upon the 
secularism of the schools, said, "If a child is taught in 
school about a vast number of things — for twenty-five 
hours a week, eight or nine months of a year, for ten 
to sixteen years or more — and if for all this time 
matters of religion are never seriously treated, the 
child can only come to view religion as, at best, an 
innocuous pastime preferred by a few to golf or 
canasta." (LIFE, October 16, 1950) 

As though this silent treatment were not bad 
enough, there are often deliberate efforts to nullify by 
open opposition whatever vestiges of faith the stu- 
dents happen to have. A science professor in an 
eastern college whose name we refrain from men- 
tioning, was fond of a little demonstration which he 
was wont to "pull" on his beginning class about once 
every year. Lecturing on the continuity of natural 
law, he would ask if there were anyone in the class 
who believed that there is a God who can be appealed 
to by prayer and who will actually answer such 
prayer and "do something about it" — change things 

The professor would wait for a response from the 
class, and often there would be in the group a few 
young people from Christian homes who would raise 
their hands in response to the professor's question. 
The teacher would make an indulgent remark or 
two on the naivete of persons holding such outmoded 
views and would then come to his "pitch": "Well, 
I'll tell you what we'll do. Now I have here in my 
hand a glass test tube. I'm going to release my hold 
on the test tube and a force called gravitation will 
take effect, causing the test tube to drop toward the 
concrete floor in the laboratory. Now in the mean- 

time, you just pray that this test tube won't break, 
and we'll see what happens." He would then drop 
the test tube, which splintered on the hard floor. 

This type of deliberate, cleverly graphic, and 
wholly unfair effort on the part of a seasoned aca- 
demic infidel to overthrow any favorable tendencies 
of his immature hearers toward the Christian faith is 
a perhaps extreme but not an unduplicated situation. 

For every such determined type of faith-wreckers 
there are scores who confine themselves to a more 
polite and incidental heckling of the historic Christian 
point of view and, more recently, a growing number 
who are ready to praise Christian values like the 
power of prayer, with the added note that one need 
not be an obscurantist Bible-believer ("bibliolator") 
to have these. 

Now a person may quickly point out this or that 
student who, by God's help, and perhaps with the 
help of Christian church connections or of a small 
group of evangelical fellow-students, has been able 
to weather the storm in a secular college, perhaps 
even to emerge the stronger for having done so. For 
this we say, "Thank the Lord." But human society 
is organized upon the basis that man is susceptible to 
influence, that propaganda tends to affect people's at- 
titudes and points of view. Subversive ideologies go 
on this basis and are able to win a surprising number 
of converts in spite of their basic error. Industrial 
corporations go on this basis and pour millions of 
dollars into sales organization and advertising — with 
justifying returns. 

The Christian church recognizes this principle 
and maintains a weekly preaching of the Word, a 
teaching ministry, and an evangelistic and missionary 
outreach. Christians are warned by the Scriptures 
not to forsake the assembling of themselves together, 
but to exhort one another daily. It seems entirely rea- 
sonable to suppose that, in spite of shining exceptions, 
a persistent espousal of the secular point of view will 
have an effect upon those who come under its influ- 

Anyone who has had any contact with such mat- 
ters and has kept his eyes open knows that this is 
precisely the way things often go. William H. Buck- 
ley discusses some of his observations by the way of 
"results" of this kind. Typical is his comment on 
Professor K who, he says, "held forth at 

Yale for a great many years, teaching a basic course 
in one of the most important fields of social science, 
and revealing an unswerving contempt for religion 
in general and Christianity in particular. To my 
personal knowledge, he thus subverted the faith of 
numbers of students who, guilelessly, entered the 
course hoping to learn sociology and left with the 
impression that faith in God and the scientific ap- 
proach to human problems are mutually exclusive." 
(GOD AND MAN AT YALE, p. 17). 

In this connection it should be kept in mind that 
most young people entering college from Christian 
homes are from sixteen to eighteen years old. Many 
of them are naive in their acceptance to Christian 
presuppositions. Some are from less than the strong- 
est of Christian backgrounds. They may even be 
half ready to consider other points of view and other 
ways of life. They are usually fairly susceptible to 
majority social pressure. They are a bit overawed 
to be in college. They tend to admire the academic 
proficiency and the urbanity of their teachers. Their 
purpose in being at college is to learn from their 
teachers. Often these teachers are winsome of per- 
sonality and take a genuine interest in their students. 
It is the exceptional young person who can simply 
keep his personal admiration and his religious faith in 
separate compartments, to say nothing about having 
the intellectual background and the strength of per- 
sonality to rise up and confound his teachers in their 
learned unbelief. 

Against such a background the Christian college 
presents a bright contrast, with its positive espousal 
of the Christian world view, its frequent answering 
of intellectual difficulties, and its effort to win the 
non-Christian or wavering students to a constant faith 
in Christ. Happily a high proportion of these Chris- 
tian liberal arts colleges are members of the standard 
regional accrediting agencies. This does not neces- 
sarily mean that they are as large or as wealthy as 
some of the institutions accredited, but if we can 
place any dependence on the accrediting agencies 
that are received as standard the country over, then 
the membership of many of our Christian colleges in 
these associations should encourage us to feel that the 
colleges are doing good work academically. There is 
no reason to suppose that the accrediting agencies 
would be partial in their favor. 

B R Y A N 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 


Dayfon, Tenn. 
Permit No. 18 

Vol. 1. No. 1 

B li Y 


Vol. 1 • No. 2 
March 1967 

U H f> R I N T 

A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 




By Bernard R. DeRemer 

The latest manifestation of natiiralistic human- 
ism, the God-is-dead fad, was spawned by Dr. 
Thomas J. J. Altizer, associate professor of Bible and 
religion at Emory University, Atlanta. By a curious 
coincidence, this spokesman for the so-called new 
theology is a namesake of Thomas Jonathan "Stone- 
wall" Jackson, the great Civil War general who bore 
an outstanding testimony for Jesus Christ. 

Storms of controversy have arisen around Alti- 
zer's mouthings of such gems of contradiction as this: 
"If faith can but whisper in our world, it can take a 
step toward life. And we can never take that step 
until we truly know that God is dead. We can say, 
with thanksgiving, 'God is dead. Thank God.' " 

When Altizer participated in a symposium at 
Northwestern University, William Braden, of the 
Chicago Sun-Times, noted, "He had charisma, and 
lots of it. And what he said was pure poetry. Every- 
body agreed it was poetry, because it was very 
beautiful, and nobody could understand it." Others 
characterized him all the way from "sick" to "in- 

A later interview recorded in depth Altizer's 
weird philosophy, from which v\'e quote by permis- 
sion of the Sun-Times (punctuation unchanged, ex- 
cept as indicated) . Altizer affirmed belief "that there 
was once a transcendent God." But as to creation, 
"This gets more difficult theologically. I do not be- 
lieve in a literal creation or creation story. Frankly, 
I haven't worked this out. It's merely tentative. But 
I think in terms of a kind of evolution of the cosmos." 

This article by Mr. DeRemer was chosen for publi- 
cation in the BLUEPRINT because of its timeliness at 
this particular season when Christians the world over 
specially commemorate the resurrection of Jesus Christ 
from the dead. At perhaps no other time is the God-Is- 
Dead philosophy seen to be more in conflict with the 
Word of God. which declares: "Fear not ye: for I know 
that ye seek Jesus, which was crucified. He is not here: 
for he is risen, as he said. Come, see the place where the 
Lord lay" (Matthew 28:5, 6). 

"Now is Christ risen from the dead, and become the 
firstfruils of them that slept" (I Corinthians 15:20). 
"Fear not; I am the first and the last: I am he that liveth, 
and was dead; and, behold, I am alive for evermore" 
(Revelation 1:17, 18). 

After a discussion about whether God "is no 
longer transcendent but is immanent right now in the 
world," Altizer declared: "I like to think of this im- 
manence itself as a gradual process. God once was 
real and actual as a transcendent lord. He negated 
himself. Nevertheless, his epiphany or manifestation 
as lord continues to linger in hmnan experience, and 
it has a certain reality in that experience. I call this 
the dead body of God. It's real in human experience. 
And it will continue to be real until it is totally 
negated by the total dawning of the incarnate Christ." 

He admitted that this is "a kind of dynamic 
pantheism. . . ." But he made clear that "the trans- 
cendent lord is dead. He's become totally immanent, 
totally flesh, totally world. If I just speak of trans- 
formation, I fear the whole point will be lost. I'm 
really saying that the God a Christian prays to and 
ivorships is dead" [italics ours]. 

Altizer's "theological position" came to him one 
day in 1955 when he was reading at the University 
of Chicago library, and it "is simply a consistent 
consequence of thinking fully and radically about 
the meaning of the Incarnation." 

Practical results of this startling view? "All I'm 
saying is, as far as I can see right now, there is no 
source of moral or human insight into contemporary 
human and social problems. This is a period of ter- 
rible darkness we're going through. Either there is 
no basis for morality or I just can't see it. Nobody 
else can see it either. But I think it will come. I 
hope it will." 

students who are found to be believers. He can often 
thus "make it through" ahhough feehng himself be- 
times a sort of outcast insofar as the bulk of the stu- 
dent body are concerned. This is good, so far as it 
goes, but a young person in the late teens needs a 
better situation than this. He needs a sense of security 
in his relationship with the group, a sense of "be- 
longing." of being socially acceptable. Young people 
naturally accept one another, and they need them- 
selves to feel accepted. 

Almost everyone is familiar with the type of 
inferiority complex which often goes with feeling 
oneself a member of a "minority group." It issues 
negatively in feelings of persecution, in touchiness, 
supersensitivity, and attitudes of suspicion. It issues 
positively in over-assertiveness, belligerence and a de- 
sire to dominate. This is not to say that these factors 
operate fully in all young persons who have to stand 
alone. Some individuals adjust more wholesomely 
than do others. But at college age it is good if the 
Christian young person can feel himself at once a 
whole-hearted and an acceptable part of the social life 
of the school. And in the Christian college he finds 
this a glorious possibility. He finds that, by and large, 
he can enter unreservedly into activities. He finds in 
himself a feeling of kinship for the other splendid 
young people with whom he is working, and he 
realizes that they feel the same way toward himself. 

College friendships tend to be lasting friendships. 
Yes, and we might as well say that it is a widely 
understood fact that a large number of young people 
find their life partners in college — be it secular or 
Christian. What a privilege, then, to be a part of a 
group of young people comprising the very cream of 
Christian young manhood and young womanhood, 
gathered from widely scattered communities and 
families, often representing individually the very best 
that a given family or community can send. And I 
may also say, from the teacher's point of view, it is a 
rare privilege to have the opportunity of working with 
such young people and of making some contribution 
to their lives. 


Persons of like objectives tend to consort together, 
and persons who spend much time together tend to 
have similar objectives. A departmental professor, de- 
siring to recruit his students for service in a given 
area, will establish a departmental club for study 
and discussion of matters pertaining to that area. He 
will take them to professional meetings to rneet 
leaders in the field. 

In a Christian college the student has the example 
of Christian faculty members, working sacrificially as 
Christian teachers. He observes that despite modest 
salaries, they seem to get along financially and to have 
their needs met. Time and again it works out that 
he feels in his heart a call to do likewise. Again, as 
foreign missionaries visit campus and speak in chapel, 
the Christian students are confronted from time to 
time with the imperative of Christ's commission to go 
into all the world. Many of their student friends are 
feeling the call to full time Christian service. There 
is a tendency to be open and thoughtful about one's 
life plans in view of Christ's just demands. And it 
is only natural that from such colleges there is a 
steady stream of young people whom God calls to the 
pastorate, the mission field, and to other phases of His 

As I think over the friendships of college days 
I rejoice to name over many of my schoolmates who 
are now in the work of the Lord, many of them 
filling places of considerable responsibility and trust. 

In summary, then, many of us feel that because 
the Christian college confronts its students with the 
Christian view of God and man, because it mediates 
a positive urge to Christian character, because it pro- 
vides for its young people a Christian social life and 
invites them to consider a Christian life-calling, evan- 
gelical people ought to feel like using to the greatest 
possible extent these advantages, and supporting these 
schools enthusiastically with their prayers and with 
their means. 

3 R Y A M 

B L U E f ft I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Proft Organ. 
US Postage 


Dayion, Tenn. 
Permit No. 18 

Vol. 1, No. 2 
March. 1967 

B R Y A M 

Vol. 1 • No. 3 
May 1967 

8 I U E V R I M T 

A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 

of Antichrist ? 

By Bern.^rd DeRemer 

"Vistas of Or^vellian horror!" charged the Wash- 
ington. D. C. Evening Star concerning the possibilities 
of scientific niind control described at a meeting of 
the American Association for the Advancement of 
Science. The New York Times has warned also that 
"societA' must prepare now for the biological and 
ps^-chological reshaping of human beings that prom- 
ises to emerge from current research" in molecular 

An era accustomed to the awesome spectacle of 
nuclear fission, space travel, and global communica- 
tions is not easily aroused, still such headlines as 
''Mind Control Coming, Scientist Warns" are nothing 
short of startling. Christians, however, view such 
glimpses of '"Orwellian horror" in the light of biblical 
revelation, assured that "we have also a more sure 
word of prophecy; whereunto ye do well that ye take 
heed, as unto a light that shineth in a dark place, un- 
til the dav da^^^l. and the davstar arise in your hearts 
(II Peter 1:19). 

Without being unduly sensational, may we sug- 
gest that the possibility of mind control, however re- 
mote the actual reality may be. is one of the ways in 
which Antichrist will rule. Revelation 13 describes 
some of the horrors which will occur on earth during 
the reign of Antichrist, following the rapture of the 
church, and the Apostle Paul says, "the mystery of 
iniquity doth already work: only he w^ho now letteth 
\Aill let. until he be taken out of the way" (II Thes- 
salonians 2:7). 

The serious consideration of such technological 
and scientific developments as mind control surely is 
another indication of the rapid approach of the end of 
the age. Many unrelated events today seem to fore- 
shadow various aspects of Antichrist's reign. Reve- 
lation 13 reveals that Antichrist, when he is mani- 
fested, will rule the earth ^-^ith absolute power — mili- 
tarily, economically, politically, and religiously. 

Many developments today seem to point toward such 

Seldom, if ever, has the world witnessed such a 
gigantic struggle for military power. Only a few 
nations have dangerous nuclear weapons capabilities, 
but many are frantically striving to develop their 
own. All seek power — overcoming power. When 
Antichrist rules, the rhetorical question is asked, 
"Wlio is hke unto the beast? Who is able to make 
war with him?" The clear implication is, "No one!" 
Antichrist will clearly surpass the wildest imagina- 
tions of man — to say nothing of previous so-called 
"world powers." 

In other areas, even more striking instances may 
be cited, such as the absolute economic power %vith 
which Antichrist will reign. Nothing like this has 
ever occurred worldwide, or presumably ever will, 
before Antichrist. But look at some amazing develop- 
ments in just one aspect of this area — the vast power 
concentrated in the hands of one person or group 
through the labor union movement. 

In New York City, largest metropolis in the coun- 
try, every- subway train and bus ground to a halt at 
the bidding of one man. Losses soared into the 
hundreds of millions of dollars; small merchants were 
threatened with extinction; multitudes w-ere at least 
inconvenienced, at worst subjected to extremely seri- 
ous hardships. All of this happened because "a'union 
dictator is allowed to shout defiance to the citj^ govern- 
ment and to tie up the whole city," as the Chicago 
Tribune put it. But tliis was only a single city, for 
less than two w"eeks. 

'S^'hat if an entire country were similarly hit? The 
billion dollar Teamsters Union, headed by arrogant 
James R. Hoffa (until he was jailed recently for jury 
tampering), is said to be "driving for a national 
contract ^^ith the 16.000 trucking firms which employ 
over-the-road drivers." Think what would happen if 
one man could call a strike and stop every truck in 
the U. S. — halting practicalh' all movements of food, 
fuel, sanitation, other commodities! One WTiter has 
stated. "Organized labor holds such overwhelming 
power that the biggest of the super corporations 
cringe at the fro\Mi of a labor boss." 

A series of wildcat strikes recently brought on an 
employers' lockout, shutting down much of the vital 
trucking industry over the country for several days. 
The issue was settled before any national emergency 
could develop. 

On the heels of that incident came a Chicago 
teamster union-industrj^ dispute, during which this 
headline appeared on page one of the Chicago Trib- 
CITY." The article quoted the chief union negotiator 
as indicating that "there could be a halt to all [italics 
ours] truck delivei'ies, including milk and foods. . ." 
Whether the Teamsters Union or any other group 
will ever obtain and use such frightening power na- 
tionally, the staggering prospect strongly suggests the 
coming time when no man — even with a union card! 
— will be able to buy or sell wthout "the mark, or the 
name of the beast, or the number of his name" (Reve- 
lation 13:17). And the area covered will not be local, 
regional, or national, but worldwide. 


Today's proliferation of radio, TV, satellites, and 
other communications media ma}^ well foreshadow 
the power of Antichrist or one phase of its operation. 
To exercise such control as that depicted in Revelation 
13, some great worldwide communications system 
would seem necessary. What if all media fell into 
the hands of one man or group? Who is to say that 
Antichrist will not utilize these marvels in some way, 
or that they may not in some way be even now laying 
a groundwork for him? 

In 1909, there were no fewer than 2600 daily 
newspapers in the U.S.; today, with both population 
and total circulation greatly increased, there are about 
1750! The subject has not escaped Congressional at- 
tention, and an antitrust subcommittee investigation 
found that today only 52 cities have separately owned 
and published daily newspapers; half a centry ago, 
there were 689! Conversely, only 153 papers were 
owned by chains in 1920; today, there are 560, a third 
of the total! 

Such headlines as these speak volumes: "World 
Government Urged," "Edward Teller Calls For Fed- 
eration of Free World Nations," "United States of 
Europe — Hope of the West." In the light of prophe- 
cies in Daniel and Revelation of a revived Roman 

empire, these developments before our very eyes send 
cold chills up and down the spiritual spine of many 
Rible believers. In a recent prophetic message, Dr. 
Charles J. Woodbridge cited a number of similar 
points, and said, "Signs of His coming multiply; any 
one of them is exciting, the total impact is staggering." 


But perhaps it is in the religious realm that the 
most amazing developments of all are unfolding. The 
ecumenical movement, barely a whisper not many 
years ago, has grown to a great crescendo. Consider 
these items, out of many: 

• A Benedictine abbot from Germany pictured 
"a reunited Christendom as having both unity 
and diversity." 

• The World Council of Churches and the Vati- 
can Secretariat for Christian LTnity have just 
sponsored the most comprehensive observance 
of the "Week of Prayer for Christian Unity." 

• More and more Protestant denominations are 
merging, and Protestant leaders are visiting the 
Pope and holding meetings with Roman Cath- 

• The Archbishop of Canterbury has been quoted 
as saying, "I think that ultimately there will be 
one Christian church." 

Clearly, the world is moving rapidly toward the 
time when "all that dwell upon the earth shall wor- 
ship him" (Revelation 13:8)! The Bible believer, 
seeing all these things come to pass, realizes anew 
that the long-awaited return in glory of the Lord 
Jesus Christ is the great event for which we look. 
"Brethren, the time is short" (I Corinthians 7:29). 
Let us not despair but rather work, witness, and 
eagerly await our Lord's return — the greatclimax of 
all history. 

"Looking for that blessed hope, and the glorious 
appearing of the great God and our Saviour Jesus 
Christ" (Titus 2:13). 

Mr. Bernard R. DeRemer, of Washington. DC, is a Chris- 
tian free-lance ivriter who has had wide and varied experi- 
ence with both secular and Christian publications. A 
biographical sketch will appear in a later issue of the 

BRYAN COLLEGE is located at Dayton, Tennessee, in the world-famed 

Tennessee Valley, 38 miles north of Chattanooga, on U. S. 27. A 

standard four-year liberal arts college, Bryan offers the Bachelor of 

Arts and Bachelor of Science degrees in eighteen major fields of study. 

The College is conservative in theology, evangelical in practice, and 

aspires to be an undergraduate college of first-class academic quality, 

thoroughly Christian in character, emphasizing educational excellence 

and a Biblical spiritual life in an environment of culture. 

^ Chfistian Philosophy of Education 

By Dr. Herman A. Hoyt, Th.D. 

There is a growing emphasis upon education in our society, and it has become apparent that in pubhc 
education people are determined not to be informed of things on the level of the divine. Therefore, the em- 
phasis is being placed on the human level to the exclusion of the divine. Thus, education is being removed 
from the realm of absolutes, and in turn is producing a system of relativity that is being applied to everything. 

In areas where the word of God was once regarded as absolute and infallible, there is now a rethinking of 
the whole doctrine of the Scriptures which is calculated to reduce tlieir value and end in a pureh^ hvmian selec- 
tivity for human convenience. This pinpoints a growing need for emphasis upon a sound philosophy in Chris- 
tian education. To that end I desire to call to your attention the Apostle Paul's exhortation: "Study to shew 
th^-self approved imto God, a workman that needeth not to be ashamed rightly dividing the word of truth" 
(11 Timothy 2:15V Tliree important words in this text — God. workman, and truth — when placed in their 
proper relation to one another result in a Christian philosophy of education. 


The person to whom ultimate appeal is made is 
God. The Christian student is urged to present him- 
self approved unto God. The material ^^"ith which 
tlie student works is the "word of truth." This truth 
is the \Yord of God. In searching for something to 
give encom^agement to the people of Israel for the 
future. Isaiah turns their attention to the God of 
truth, saying. '"He \^■ho blesseth himself in the earth, 
shall bless himself in the God of trutli; and he that 
sweareth in the earth, shall swear by the God of 
truth" (Isaiah 65:151. 

The Hebrew underlying the English text indicates 
that the phrase "God of truth" is in reality the "God 
of the Amen." The derived meaning is that of some- 
thing established, built up. sure, positive. The word 
therefore expresses the fact of absolute stability, cor- 
rectness, and unchangeableness. Truth is thus es- 
sentially to be identified with the Lord Jesus Christ. 
He is the one who addressed the church in Laodicea 
and said. "Thus saith the Amen" (Revelation 3:14). 
meaning. 'T am tlie truth." Truth is essentially resi- 
dent in the person of God. The extent of this person 
determines the extent of truth. In speaking of the 
mystery of Cluist. that is, the secret of His person. 
Paul said. "In whom are hid all the treasures of 
wisdom and knowledge" (Colossians 2:3; 4:16). 
Christ is the alpha and the omega. All truth has its 
beginning and ending in Him. It is His person that 
gives value and permanence to all truth. It is clearly 
evident, therefore, that the only real foundation for 
Clu-istian education is the God of truth. And that 
God is revealed in the person of the Lord Jesus Christ. 

In order to know Him who is absolute truth, men 
are dependent upon that objective standard of truth 
He has given of Himself. Apart from this absolute 
standard of truth, there is no connection with Him 
w'ho is the Amen. Any de^dation from the word of 
truth is a step into the darkness, into the realm of the 
relative and the uncertain. What Christ is in Him- 
self He imparts to His Word. It becomes then the 
word of the Amen. It has all the finality, perfectness. 
certainty, and absolute authority as the person from 
whom it came. What He says ^vill be exactly true, 
because He is in Himself absolute truth, and there is 
nothincr beyond Him in tlie realm of truth. 

The containment within the word of truth is 
therefore an inescapable necessity. There is no other 
framework for Christian education. Within this 
framework the superstrvicture of human knowledge 
can rise. When human discoveries fit into this pat- 
tern, the}- may be received as genuine and reliable. 
When human discoveries do not fit into this frame- 
w-ork, they should be viewed with suspicion, held in 
abeyance until there is further light, or discarded as 
in some sense falling short of that which is absolute 

Actually the greater part of our text concerns itself 
with the workman: the man himself, the motive 
impelling him. and the method he employs. The 
man himself is of course the matter of first concern. 
He is exhorted "to shew thyself approved unto God. 
a workman." Although this was addressed to Tim- 
oth}- first, it was also addressed to the Church. In 
this respect it comes to all those within the Church 
who in any way are responsible for the education of 
the Church. The enterprise of fitting education to 
the framework of the Word of God is of the highest 
order. The process tlirough wiiich one must pass 
will result in approval. 

The motive impelling the workman is tw-ofold. 
On the one hand, "a workman that needeth not to be 
ashamed" is one whose motive looks toward God. 
This workman desires the highest approval of His 
master. L'^nless the workman, the educator, seeks the 
highest approval of God. he will never succeed in the 
all-important task of Christian education. This clause 
is actuall}- the translation of one Greek word. It is a 
rare formation, found only here in the New Testa- 
ment. In its simpler form it denotes one wiio is 
shameless. Pleasing God expresses itself bj' a shame- 
lessness toward the attitude of the world. 

IMen wiio have sought to serve in the capacity of 
Christian educators have felt the sting of the world's 
sarcasm. It is necessary for the true workman to 
develop a "rhinocerous" hide toward the contempt of 
the w-orld. a shamelessness that keeps him ever stead- 
fast in the faith, an insensitiveness to the scorn of the 

The method of the worknian is expressed in the 
word "study" and in the clause "rightly dividing the 
word of truth." The first has to do witli application 
to the task, wiiile the second has to do with the oc- 

cupation wth the task. The appHcation is expressed 
by the verb "study" or as the American Standard 
Version reads, "give dihgence." This refers to a 
ceaseless, serious zeal. There is something of hasten- 
ing in it, for time is at a premium; there is something 
of endeavor in it, for the value of the task requires 
it; there is something of faithfulness in it for the 
person one serves is worthy. Brilliance, eloquence, 
logic are commendable qualities, but they must all be 
made subservient to faithfulness in the task of con- 
serving and preserving the essential truth of the Word 
of God. 

The occupation in which he is engaged is "rightly 
dividing the word of truth." Literally the word 
means cutting straight. The figure has been variously 
derived: from a priest dividing the animal victim for 
the altar; from the steward distributing the stores 
among the needy; from the ploughman running a 
furrow across the field; from the road builder pushing 
a new road through the countryside; from a stone 
mason chiseling a stone for its place in the building; 
from the carpenter sawing the board to fit the struc- 
ture; even the work of the surgeon as he operates 
upon the human body has been suggested. In any 
event, the meaning seems to be clear in this text. It 
has to do with a consistent interpretation and appli- 
cation of the Word of God. If one steps off the 
narrow path of truth ever so little, and this is pro- 
jected to its fulness, it will produce confusion of 
thought and difficulty of life. The educator is there- 
fore more than ever responsible to prosecute his task 
with extreme precision. 

Is it a thankless task? It seems so sometimes, if 
one looks at things from the near view. But it must 
always be remembered that the near view is based 
on the erroneous assumption that the present is the 
sum total of reality. But there is also a far view, the 
experience of which may be nearer at hand than we 

There is a judgment seat of Christ. At that place 
the tried and tested will be approved. That is at the 
end of the way when the period of testing is over. 
Until then any final pronouncement on value apart 
from the Word of God is premature, for the test is not 
yet finished. It therefore behooves the Christian 
educator to keep his eye upon the goal, seeking the 
approval of the Master, ever cutting a straight course 
through the Word of God, with utter defiance for the 
contempt of the world. 

Presenting . . . 

Dr. Herman k Hoj/t 

Dr. Herman A. Hoyt, author of this issue's feature 
article on Christian education, is widely recognized 
as an eminent authority in this field, having spent 
the past forty years in Christian education as a 
student, teacher, and administrator. Dr. Hoyt has 
served as president of Grace College and Seminary 
at Winona Lake, Indiana, since 1962. Prior to that 
time he had served that institution for twenty-five 
years as professor of Greek and New Testament and 
for fourteen years as dean. 

Dr. Hoyt was born and reared in Iowa. He was 
valedictorian of his high school graduating class and 
of his undergraduate class in Ash- 
land College, Ashland, Ohio. He 
took his first theological training at 
Ashland Seminary, graduating sum- 
ma cum laude. He has done ad- 
vanced language study in the Uni- 
versity of Michigan and received 
the Th.M. and Th.D. degrees from 
Grace Theological Seminary. 

In addition to his wide Bible 
teaching ministry in the United 
Dr. Herman A. Hoyt States, Canada, and the Caribbean. 
Dr. Hoyt has also traveled in the Bible lands of the 
Near East. He is the author of a number of books, 
among which are. The New Birth, Expositions of 
Romans, Hebrews, and Revelation. He is a regular 
contributor to many Christian periodicals, serves on 
the Board of Directors of the Brethren Missionary 
Herald Company, as a trustee of Bryan College, and 
as the president of the Christian League for the 

He is a member of the Evangelical Theological 
Society and the National Education Association. 
Twice he served his own denomination — Grace 
Brethren — as its moderator. More recently he was 
elected to the Board of Directors of the Winona Lake 
Christian Assembly and The American Association 
for Jewish Evangelism. 

B R Y A M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 


Dayton. Tenn. 
Permit No. 18 

Vol. 1, No. 3 
May, 1967 


Vol. 1 • No. 4 
July 1967 

U £ ? R I M T 

■'^■■^ . 

A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 

Foundations for life 

By Irving L. Jensen, Th.D 

"Twenty courses do not make a college education 
any more than twenty legs make a man, nor twenty 
heads, nor even ten hearts, two legs and eight fingers." 
The comparison suggested by Alexander Meiklejohn 
is ugly, but the truth is there. And if it is true that 
courses in themselves do not make a college education, 
then we must look for deeper things. 

Preparing students for living in a complex, chang- 
ing and fast moving world of men and things is 
generally the goal for liberal arts colleges. The unpre- 
dictable diversity of situations into which a mature 
citizen of the free world is thrust daily, necessitates 
concentration on the deep roots of general study 

Our earliest schools of higher learning were bib- 
lically oriented and evangelical in their purpose, from 
the founding of Harvard in 1636 until about the 
Civil War years, when evolution and liberal higher 
criticism began to make inroads into the theological 
community. This brought on a gradual shift of em- 
phasis in many colleges from the biblical to the 
secular. Evangelicals in America took positive steps 
to establish new colleges and to strengthen older 
ones that were committed to the Bible as the infallible 
Word of God written. The Christian liberal arts col- 
lege, which was the result, is committed in its original 
charter to accept divine revelation as ultimate Truth 
and to let that revelation determine the college's 
direction in its total program. Today is a day of 
self-evaluation for most Christian colleges to deter- 
mine whether or not the Bible has retained its 
original priority. 

The Bible should have priority in the curriculum 

This article is a condensation of one which first 
appeared in the June 1964 issue of UNITED 
EVANGELICAL ACTION magazine, under the 
title."How Important Is Bible in the Christian 
College?" This condensation is printed by per- 

Emphasis on Academics 

in the Christian Liberal Arts 

College Tests the 

Priority of the Bible in the 

Sphere of Education for Life 

of the Christian liberal arts college because it brings 
us to the original sources of all things real. Despite 
the impressive amount of related, recorded data on 
the origin of the earth, natural scientists have not 
produced a better account of the birth of our universe 
than that given in Genesis, chapters one and two. 
But of more importance, the Bible has given man 
spiritual truths necessary for his well being, truths 
which are knowable from no other source. 

Man will always continue to search for origins 
to explain the present. The astronomer desires to have 
the original measurements of this expanding universe. 
The geologist would like to know the makeup of the 
original earth mass. The anthropologist searches for 
data on early man. Philologists would like to know 
about the first language. Historians covet lost pieces 
in puzzles concerning ancient empires. And theo- 
logians ponder the meaning of "the Lamb slain from 
the foundation of the world." It may be said without 
qualification that God's infallibly v\Titten body of 
knowledge, the Bible, answers all of the vital questions 
of origins. 


The Bible clearly identifies faith as the basic 
foundation of life for all mankind. This is the foun- 
dational truth concerning the everpresent now. known 
to yesterday as tomorrow. The written revelation 
of God alone plumbs the depths of the secrets of life 
and living as it offers to man the keys to life ever- 
lasting and abundant. 

The destructions which the rationalistic move- 
ment has brought to modern thought is appalling. 
Dr. Wilbur M. Smith lays much of the blame with 
four eminent philosophers — Hume, Kant, Hegel, 
and Comte: 

No greater tragedy has ever happened, 
nor could ever happen, in the intellectual 

history of Europe since the dawn of Christian- 
ity than the fact that the four greatest phi- 
losophers, at least the four philosophers who 
have exercised the most influence on modern 
thought, should all have been rationalists, that 
is men who denied revelation, the Sonship of 
Jesus Christ, the finality of the Christian faith 
and generally a personal, transcendent God. 

If the college student is to learn what is the basic 
ingredient of life, his knowledge must rest on absolute 
authority. This source can only be revelation from 
God. the Giver and Sustainer of life. According to 
the Bible, faith is necessary for man's eternal redemp- 
tion, and it is also necessary for living a life acceptable 
to God, for "without faith it is impossible to please 
Him" (Hebrews 11:6). God's Word says, "Faith 
Cometh by hearing and hearing by the word of God." 

The Bible must be the key book of the Christian 
college for the reason that its prominent person, 
Christ, is the author and perfecter of the very faith 
by which men must live (Hebrews 12:2). 


One of the humiliating admissions of man is his 
ignorance of the future. Scores of books have been 
written on the limitations of science. A striking state- 
ment on this has been made by Alfred North White- 
head, the great mathematician and philosopher: 

We supposed that everything of importance 
about physics was known. Yes, there were a 
few obscure spots, strange anomalies having to 
do with the phenomenon of radiation which 
physicists expected to be cleared up by 1900. 
They were. But in so being, the whole science 
blew up and the Newtonian physics, which 
had been supposed to be fixed as the Everlast- 
ing Seat, were gone. Oh, they were and still 
are useful as a way of looking at things, but 
regarded as a final description of reality, 
no longer valid. Certitude was gone. 
The student's quest for knowledge of the future 
may take him through such labyrinths as skepticism, 
relativism, empiricism or apriorism, but because these 
are ways of man's reasoning, they will keep him in 
darkness. His only hope is not in a human way but 
(Continued on back page) 

Presenting . . . 

Dr. Irving L Jensen 

Irving L. Jensen was bom and reared in New 
York and took his undergraduate college training at 
Wagner College, New York, from which he received 
the A.B. degree in mathematics and physics. A diplo- 
ma course in meteorology from the 
Massachusetts Institute of Tech- 
nology led to his assignment over- 
seas as a meteorologist with the 
United States Air Force in World 
War II. During this time he felt 
the call of the Lord toward semi- 
nary training. 

Upon release from the service. 
Dr. Jensen enrolled in Biblical 
Dr. Jensen Seminary, New York, and gradu- 

ated with the S.T.B. degree. He 
continued his theological studies at Northwestern 
Seminary, Minneapolis, from which he received the 
Th.D. degree. 

Dr. Jensen is a member of the Ministerial Asso- 
ciation of the Evangelical Free Church of America 
and is an active member of the Evangelical Theo- 
logical Society. Dr. Jensen has served on the faculty 
at Bryan College for more than ten years, where he 
is a popular and respected professor of Bible and 
chairman of the Bible department. He serves, also, 
as pastor of Sale Creek Presbyterian Church, Sale 
Creek, Tennessee. 

Moody Press of Chicago has published four books 
a guide to personal study of the scriptures by the in- 
ductive method. NUMBERS, JOURNEY TO GOD'S 
are included in a series of paperback commentaries 
on the books of the Bible being published by Moody 
Press. These books are available at Christian book- 
stores throughout the country, or they rnay be ordered 
from the Bryan College Bookstore. 

BRYAN COLLEGE is located at Dayton, Tennessee, in the world-famed 

Tennessee Valley, 38 miles north of Chattanooga, on U. S. 27. A 

standard four-year liberal arts college, Bryan offers the Bachelor of 

Arts and Bachelor of Science degrees in eighteen major fields of study. 

The College is conservative in theology, evangelical in practice, and 

aspires to be an undergraduate college of first-class academic quality, 

thoroughly Christian in character, emphasizing educational excellence 

and a Biblical spiritual life in an environment of culture. 

Current Trends in Education 

By Herman A. Hoyt, Th.D. 

In addressing the intellectuals of Colosse, the Apostle Paul presented Christ as the One "in whom are 
hid all the treasures of wisdom and knowledge" (Colossians 2:3). To lose sight of the fact that wisdom and 
knowledge is essentially personal and that its center is in Christ is to lose the key that unlocks the secret of 
the universe. 

However, if the central personality is Christ, if the Christian philosophy centers in Him, then it should 
follow that Christians are complete in Him. This should exclude all other persons as objects of devotion, all other 
philosophies as controlling systems of thought, and should attract, yea, compel complete attachment, and 
wholehearted allegiance, to Him, for in Him we are made full. What does this mean in relation to Christian 
education? This can best be seen by looking at trends now in operation, all of which are counteracting the 
program ordered by the philosophy centering in Christ. 


Academic trends in under-graduate education are 
moving irresistibly in the direction of regional ac- 
creditation. Unless some earth-shaking movement 
enters into the social order to reverse the direction 
in which things are now moving, there is little 
chance that any college can survive that does not 
reach and maintain this level of excellence. Indus- 
trialization, automation, nationalization are demand- 
ing this change. If college graduates are to provide 
the necessary credentials for a place in this new 
order, they must have the seal of accreditation upon 
their diplomas. This is being drilled into youngsters 
before they graduate from grade school. Mission- 
aries are learning it. In Africa new nations aspiring 
for a place in the sun are insisting that missionaries 
be graduates of regionally accredited schools in order 
that they may have something else to offer their 
people other than the Bible. 


Faculty trends are ever toward advanced degrees 
from highly approved institutions. There was a day 
when the A.B. degree was the acme of achievement. 
But now with ever higher percentages of students 
graduating with this degree, the push is in the direc- 
tion of the master's and ultimately in the direction 
of the doctor's degree. Nor is it enough that men 
possess the highest degrees. In addition, these degrees 
must be earned in institutions of the highest academic 
reputation. This requires years of training, and it 
requires increasing thousands of dollars for faculty 
members to achieve the goal. Time, ability, and 
money enter into this picture and are reducing the 
number of people from which faculty members may 
be chosen. With ever increasing student enrollments, 
this is difficult for educational institutions in general. 
For Christian institutions the problem is well nigh 

This article is an extract from the commencement address 
delivered by Dr. Hoyt at Bryan College June 4, 1963. The 
entire address was published in booklet form under the 
title, "The Treasures of Wisdom and Knowledge." Since 
this booklet is now out of print, this portion of the address, 
which is just as relevant today as when it was first given, 
is extracted to put it back into circulation and to .give it 
wider distribution through the BLUEPRINT. Dr. Hoyt is 
president of Grace College and Seminary, Winona Lake, 
Indiana, and has served for many years on the Board of 
Trustees of Bryan College. A biographical sketch of Dr. 
Hoyt appeared in the last issue of the BLUEPRINT. 


Facility trends are also contributing to the dif- 
ficulties for the Christian College. Not only is there 
a tremendous need for buildings to house students, 
but there is also the need for proper classroom space, 
laboratories, libraries, chapels, fine arts, science, 
health and recreation centers. This only begins the 
list. There must be equipment to put into these build- 
ings. Books, for example, today run into thousands of 
dollars. Yet the first thing of importance after a fac- 
ulty is a library. Only a college president and his busi- 
ness manager know how many other hundreds of 
things are needed to make the classroom and the 
teaching function a success. For the Christian college 
these needs pose almost insuperable problems because 
of limited resources. But elsewhere today, on a scale 
unprecedented in the history of the nation, these 
things are being provided in public, tax-supported 


Student trends today are alarming. Twenty years 
ago sixty per cent of the students were enrolled in pri- 
vate institutions throughout this land, with forty per 
cent in tax-supported schools. Now the trend is just 
reversed. It is estimated that by 1975, 80 per cent of 
the students will be in tax-supported schools, and 20 
per cent in private schools. This situation makes col- 
lege presidents tremble for the outcome. The fact that 
Christian schools are unique in that they are guided 
by a Christian philosophy and maintain a Christian 
atmosphere does not seem to change the trend even 
among Christian young people. Experts in the field 
of higher education declare that a school must reach 
a 1,000 to 1,500 in enrollment before it can operate 
economically. If this is true, where does this leave the 
school that is struggling along with 200 to 500 stu- 
dents? It is asserted that schools of this low enrollment 
will eventually close their doors, merge with other 
private institutions, or become a part of the tax- 
supported educational system. 


It is impossible to keep step with the academic, 
faculty, facility, or student trends without adequate 
financial support. But what are the trends in this 
area for Christian schools? Frankly, it is not an en- 
couraging picture. In general. Christian schools have 
never had a wealthy constituency. As a result endow- 

ments have been low. Forty years ago, with expenses 
low, four per cent return on an endowment fund 
was a great help. But endowment no longer provides 
the same help as in the past. Interest returns remain 
the same, but expenses in forty years have increased 
a thousand per cent. Moreover, the annual giving 
of Christian people has not kept pace with the rise 
in salaries and wages. Over the past fifteen years or 
more, it will be discovered that giving has not in- 
creased, and in some cases it has gone down. Even 
the alumni seem indifferent to the increased needs 
of the school where they received their education. 
One source of income remains and that is tuition. 
If expenses are to be met, even on a limited scale, 
tuition must be increased, and this leads students to 
cast about for a college where tuition is less. After 
every effort has been made to raise most of the sup- 
port of the school, the faculty ultimately subsidize 
the operation of the school because they are willing 
to accept limited salaries. 


This brings us to the underlying factor in the 
trends of today. Spiritual trends are definitely mov- 
ing downward. Where there is no vision the people 
perish. Where there is no genuine recognition of 
the value of a Christian philosophy centering iii 
Christ, there will be no pragmatic demonstration of 
this philosophy. If Christian people do not believe 
that they are complete in Him, it is unlikely that 
they will see any real value in maintaining and 
perpetuating this philosophy at all costs. If students 
do not believe this, it will be easy for them to barter 
for an education. If the alumni do not believe this, 
they will soon forget the school from which they 
graduated. If the constituency does not believe this, 
their giving will never mount in proportion to their 

Financial trends present a dismal picture. In 
desperation administrators must then turn to other 
sources of income to maintain the institutions for 
which they are responsible. Like others, administra- 
tors do not want to be associated with a failing enter- 
prise. Inevitably these new sources will have strings 
tied to them, and these strings can well mean the 
progressive strangulation of the Christian philosophy 
for which that school was brought into existence. 
I am sure I could cite instances of this now in oper- 

ation. In turn this will mean the subtle dechris- 
tianization of every department of life that looks to 
that school for its leadership. The homes, the schools, 
the pulpits, will gradually be staffed by men and 
women who do not hold the Christian faith, and 
with the loss of the Christian faith, even the measure 
of liberty and well-being we now enjoy will gradually 

This is the time to seize the challenge of Chris- 
tian education and dedicate ourselves anew to the task 
of developing Christian leadership, disseminating 
Christian truth, and demonstrating that Christ stands 
at the center of the universe. This is the time to rec- 
ognize that there are no solutions to the mounting 
problems of society apart from Him. This is the time 
to join hands with the president and administration 
and faculty of our Christian schools that they shall 
not perish from the earth. 

Foundations for life (Continued from page 1) 

in a divine communication. That communication is 
God's revelation: in written form, the Bible; in 
person, Jesus Christ. From these a student may confi- 
dently learn of the future. He will see that the sum 
total of events will not be an indefinite and purpose- 
less series of cycles arriving at nowhere, but a climax 
at the end of history in the ultimate triumph of Jesus 
Christ over all. 

Thus, as a primary source book in the curriculum 
of the liberal arts college for this foundational truth 
of the specifications of the future, the Bible stands 


If the college student is to learn about the foun- 
dational truths of life involving past origins, present 
paths, and future specifications, the basic source of his 
education must be the revelation of God. This being 
the case, the Bible as God's revelation infallible in the 
originals must be given high priority in the program 
of the Christian liberal arts college. 

Whatever intellectual pursuits are engaged in at 
the collegiate level, all worthy ones should contribute 
something wholesome to the experience of living. 
Life is too precious — and learning to live is an ex- 
perience too noble and crucial — to be denied the 
light and direction of the Bible. 

B R Y A N 

B L U E ? R I M T 

Bryan Colfege 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 


Day+on, Tenn. 
Permit No. 18 

Vol. 1, No. 4 
July, 1967 



Vol. 1 • No. 5 
September 1967 

B Jt,Y A N 
B I U £ f» R I M T 

A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 




By Bernard R. DeRemer 

This month nearly 58,000,000 Americans (the 
total population of the United States in 1895) are 
attending school. President Johnson, in proclaiming 
November 5-11 as American Education Week, said 
in part, "This year more Americans are in school 
than ever before in our history. The quality of 
thought in our classrooms today will determine the 
quality of our lives a generation hence." 

US. News & World Report observes that "edu- 
cation, expanding at all levels, now appears to be 
the largest growth industry in the U.S." The value 
and challenge of education are accordingly^ greater 
today than ever. "Human history becomes more and 
more a race between education and catastrophe," 
wrote H. G. Wells. 

The late Dr. Lewis Sperry Chafer, for many years 
president of Dallas Theological Seminary and an 
outstanding Christian educator, defined education as 
a process of "passing from unconscious into con- 
scious ignorance." The more one comes to know of 
any particular subject, he pointed out, the more he 
will be aware of what he doesn't know. "And if 

Mr. DeRemer is a free-lance writer in Washington. 
D.C. His evangelical Christian background, his wide and 
varied journalistic experience, and his location in Wash- 
ington where he is able to feel well the nations pulse, 
as well as that of the world, provide Mr. DeRemer with 
a unique combination of experience and circumstance 
that qualifies him well for writing on timely subjects 
from the Christian point of view. 

any man think that he knoweth any thing, he know- 
eth nothing yet as he ought to know." (I Corinthians 


Dr. Chafer further observed that "perfectly ig- 
norant people are perfectly satisfied people; perfectly 
trained people cannot rest day or night until they 
conquer more territory in the field of knowledge." 
He also stressed the importance of continued study 
after one leaves the daily discipline of classroom and 

Today many world-renowned institutions give 
little or no sign of their once, great spiritual heritage. 
Harvard College, founded in 1636, listed as No. 2 in 
its Rules and Precepts that are Observed in the 

Let every student be plainly instructed and 
earnestly pressed to consider well the main 
end of his life and studies is, to know God and 
Jesus Christ which is eternal life (John 17:3), 
and therefore to lay Christ in the bottom as 
the only foundation of all-found knowledge 
and learning. And seeing the Lord only 
giveth wisdom, let everyone seriously set him- 
self by prayer in secret to seek it of him 
(Proverbs 2:3). 

Yale, Dartmouth, Columbia, and many others 
once bore a similar testimony; but today, pride, 
apostasy, and indifference replace a vital faith and 
spiritual zeal. "For that they hated knowledge, and 
did not choose the fear of the Lord: They would none 
of my counsel: they despised all my reproof" (Prov- 
erbs 1:29, 30). So, Dr. Chafer declared that many 
young people today "go to college and get converted 
downward into cultured pagans." 

On the other hand. Christians rejoice that many 
Christian colleges, Bible institutes, and other organi- 
zations have been raised up of God to bear witness 
unreservedly to the truth of His Word and the faith 
once delivered to the saints. In this context, educa- 
tion is far more than simply amassing knowledge or 

acquiring skills. It is coming to know personally the 
Word of God and the will of God. 

According to Herbert Spencer, "education has for 
its object the formation of character." Christian 
education seeks to develop distinctly Christian char- 
acter, under the guidance of the Holy Spirit. 

The Harvard founders correctly affirmed that the 
main end of life is to know God and the wisdom that 
He alone gives, and urged "every student" to be 
guided accordingly. Similarly, all Christians are 

Do your best to present yourself to God 
an approved workman who has nothing to be 
ashamed of, who properly presents the message 
of truth. All Scripture is inspired by God, and 
useful for teaching, for reproof, for correction, 
for training in doing what is right, so that the 
man of God may be perfectly fit, thoroughly 
equipped for every good enterprise (II Tim- 
othy 2:15, 3:16, 17, Williams). 

God has a will for the life of every child of His. 
"For we are his workmanship (or masterpiece), 
created in Christ Jesus unto good works, which God 
hath before ordained that we should walk in them" 
(Ephesians 2:10). The greatest challenge of today, 
especially for every young person, is to know Him 
personally, and to learn and obey His will. 


• Your Comments. 

• Material for BLUEPRINT. 

• Suggested Topics for Discussion in 

• Names and Addresses of those who might 
benefit from reading BLUEPRINT. 

Mr. DeRemer 

Prestnimq . . . 

Bernard R. DeRemer 

Bernard R. DeRemer was born and reared in 
West Liberty and St. Paris, Ohio, where he attended 
the public schools. He attended Moore's Business 
College in Urbana, Ohio, and grad- 
uated from the Moody Bible Insti- 
ll tute in Chicago. He has also taken 
work in journalism in George Wash- 
i n g t o n University, Washington, 
D.C., and Northwestern University, 

Following secular employment 
for ten years — five years each for 
International Business Machines 
and the Post Office Department in Washington — he 
returned to Moody Bible Institute where he served as 
a member of the promotion staff for ten years. There 
he edited the house organ, did historical research and 
writing, had charge of the Moodyana historical ex- 
hibit and participated in radio programs and other 
activities of the promotional department. Mr. De- 
Remer is presently employed by the Federal Aviation 
Trades Association in Washington, D.C., as a writer 
and editor. 

Mr. DeRemer has done considerable writing 
through the years, both as a commissioned and a free- 
lance writer. Moody Bible Institute, a Pictorial His- 
tory by Mr. DeRemer was published by Moody Press 
in 1960, and his work, Christian Leaders of the Civil 
War Period, is awaiting publication. He is a regular 
contributor to Power, Sunday Digest, and Light and 
Life Evangel and writes periodically for Christianity 
Today, Eternity, and Sunday School Times, among 
other Christian publications. He has also written for 
such secular publications as the Chicago Tribune 
Sunday Magazine, Columbus Dispatch Sunday Maga- 
zine, and Car Life. He is a charter member of the 
Christian Writers Club of Chicago. 

BRYAN COLLEGE is located at Dayton, Tennessee, in the world-famed 

Tennessee Valley, 38 miles north of Chattanooga, on U. S. 27. A 

standard four-year liberal arts college, Bryan offers the Bachelor of 

Arts and Bachelor of Science degrees in eighteen major fields of study. 

The College is conservative in theology, evangelical in practice, and 

aspires to be an undergraduate college of first-class academic quality, 

thoroughly Christian in character, emphasizing educational excellence 

and a Biblical spiritual life in an environment of culture. 

Fattening Geese or Training Atliletes? 

By Irving L. Jensen, Th.D. 

"Your job is not to fatten geese but to train athletes!" This mandate passed on years ago to a group of Bible 
teachers is just as relevant to teachers today. Cramming people with hosts of Biblical facts divorced from the 
hortatory "therefore" cannot produce the victors in life's race and the stalwart soldiers so desperately 
needed in the Christian warfare. 

When Paul, the Apostle, described the Christian's armor (Ephesians 6:10-17), he could not have meant 
by the sword of the Word of God merely a thorough knowledge of Biblical facts, or even an intellectual 
mastery of systematized doctrines of the faith. He knew that facts of themselves could fatten but not 
fortify; and so his appeal was for the believer to take up and put on the whole armor of God. 


Paul's writings clearly join fact and its applica- 
tion in vital relation. This is seen from the organiza- 
tion of his epistles, in which first the doctrines are 
asserted (e.g., Ephesians 1-3) and then the com- 
mands are delivered (e.g., Ephesians 4-6). To 
Joshua, on the eve of Israel's entry into the promised 
land, was given this formula for prosperity and 
success: (1) "This book of the law shall not depart 
out of thy mouth" — head knowledge and oral witness; 
(2) "but thou shalt meditate therein day and night" 
— exercise of soul and spirit; (3) "that thou mayest 
observe to do according to all that is written therein" 
— putting the words to life (Joshua 1:8). 

Harry Golden, in Only in America, decries those 
whom he calls the "knuckleheads" who have reduced 
scholarship to the level of knowing the population of 
Tokyo and the batting average of Babe Ruth. Albert 
Einstein's genius lay not in any ability to memorize — 
his "forgetter" was a plague to him — but in his ability 
to construct conclusions from facts. 

But in insisting upon our conviction that Bible 
teaching is not a process of fattening by mere fact- 
imparting, we must beware of two pitfalls. The first 
is that of minimizing the importance and denying 
the truth of the facts themselves, even to the point of 
maintaining that the source of their recording is 
immaterial. This is wrong. With the contents of 
the Bible, including its myriads of facts, natural and 
supernatural, the veracity of the words is essential 
regardless of our knowledge or understanding of them. 


The second pitfall is anemic preaching and Bible 
teaching short on content of Biblical facts. Such 
pulpit anemia reflects the weakness of the kind of 
seminary training that neglects Bible study per se. 

This article is a condensation of one which 
first appeared under this' title in the April 23, 
1965. issue of CHRISTIANITY TODAY. This 
condensation is used here by permission. Dr. 
Jensen is chairman of the department of Bible 
at Bryan College. A biographical sketch ap- 
peared in the July issue of the BLUEPRINT. 

In an article back in 1923, Robert W. Rogers said, 
"What is to be done in this crisis? Let me state it 
with a certain daring simplicity. The Bible needs a 
new emphasis in the theological seminary. . . . Who 
wants Biblical preaching, let him see to it that the 
preachers of tomorrow are today filled, saturated, 
steeped in the Bible." The redemption of a dry, bony 
sermon is not the deletion of the facts but, in Phillips 
Brooks' words, the "clothing it with flesh." 

With a desire to make preaching relevant, many 
ministers expound their views about contemporary 
issvies apart from a firm emphasis upon the Bible's 
authoritative "Thus saith the Lord" and its historical 
"And it came to pass." Samuel Zwemer with keen 
insight used to warn preachers against majoring in 
minors by this exhortation, "Throw away the scab- 
bard; wield the sword!" In the preparation of ser- 
mons, whether topical or expository, the Bible must 
be more than just an aid, or illustration, or prooftext, 
occasionally used. It must be the source and author- 
ity of the message, its life and inspiration and power, 
and even the determinant of the mood in which the 
sermon is to be delivered. 

One method of Bible study that can help to cure 
pulpit anemia is the inductive method, which follows 
the sound scientific order of (1) observation: what 
does it say? (2) interpretation: what does it mean? 
(3) application: how is this to be applied? Induc- 
tive study is essentially analytical; it involves study- 
ing a passage's various parts (content) and their 
relations (form) and letting this study build upon 
itself to final conclusions. 

Preachers and teachers intent on making the 
Scriptures live for others would do well in their 
preparation to go to the passage of the Bible to be 
expounded, to spend much time observing and letting 
the Bible speak for itself, to use pencil and paper in 
analj'sis, looking for "hook-and-eye" structural rela- 
tions — all with the aim of deriving the passage's 
meaning, implications, and practical applications. To 
live with the passage will lead to making it live for 
others. Thus, the facts of the Bible are foundational. 

What men do with the facts determines their 
personal destiny. Therefore, Bible teaching, whether 

bv wav of pulpit, teachers desk, or ^^Tite^'s pen, must 
aim deeper than the storage compartments of the 
mind. Dealing -with souls whose daily life and 
eternal destiny are determined by heart decisions, it 
must storm the \\'ill and plead for the choice of 
redemptive options. This is what Paul had in mind in 
the succinct charge to Timothy, his understudy, 
"Preach (Greek, kerusso) the Word!" Kerusso means 
to proclaim as a herald sent from a throne, and so 
Paul was telling Timothy that as God's ambassador 
he was to claim a response from his hearers. 

Training athletes is a challenging vocation. As 
the raw recnaits for track stand on the field on the 
first day of training, the keen eye of the coach scans 
the squad for an initial appraisal. He laj^s before his 
charges the goal each member must work for, the 
toil and faithfulness of training expected, the health 
habits demanded, the races to be won. The coach 
will always be aroimd to help and direct; but come 
the race, the boys will be on their own. 

How much more profitable Bible teaching would 
be if the goal were to train strong, steady Christian 
runners, helping them to learn to run the race of life 
on their own. From the Bible the teacher will impart 
the Gospel of grace, the challenge of the Christian's 
race, the disciplines of spiritual training, the essential 
sacrifices of self, and the techniques of the race. The 
preacher will make it clear to his congregation that 
his sermon is not a parcel to be carried away at the 
benediction and stored until needed; rather, it is to be 
put to the test now and used throughout the week. 
In the classroom the teacher will aim to show his 
pupils how to study the Bible for themselves and how 
to clothe their lives with it. Preachers and teachers 
will offer help and guidance along the way. But 
when all is said, they must leave their charges with 
the challenge, "The race is yours! Run it by the Book. 
From start to finish keep your eye on Jesus. And at 
the finish line, he will be there." 


Dr. /ru/ng L Jensen 

Chairman. Bible Department 
Bryan College 

The inductive method of Bible study men- 
tioned in the preceding article is extensively 
treated in Dr. Jensen's book, INDEPENDENT 
BIBLE STUDY, published by Moody Press 
($3.50). A companion book, ACTS: AN IN- 
Jensen is scheduled for publi- 
cation in January 1968. 

Three of Dr. Jensen's other 
books — NUMBERS, JOUR- 
LAND WON — which have 
been published in the Moody Press Colportage 
series (39 cents each), will be incorporated into 
published by Moody Press in the next twelve to 
eighteen months. Dr. Jensen is currently work- 
ing also on the BIBLE SELF-STUDY SERIES of 
IN EXODUS have already been published. The 
manuscripts for ten other volumes in this series 
have been accepted for publication during the 
next two years. 

These books may be purchased from the 
Bryan College Bookstore. Include 3% sales tax 
in Tennessee. 

Dr. Je 

B R Y A M 

B L U E ? R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ 
US Postage 


Ddy+on. Tenn, 
Permit No. 18 

Vol. 1, No. 5 
September, 1967 

B R Y A M 

Vol. 1 • No. 6 
November 1967 

B I U £ P R I M T 

A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 


By Miss Cleo Davis 

Across our country outbursts of violence and 
disturbance have been rising constantly. Places such 
as Watts and Detroit seem to be only the beginning 
of the trouble spots. 

There is an obvious unrest among the American 
Negro. Both the young and the old, the learned and 
the unlearned, share this concern. Whether he is 
among the rioters and marchers, or simply sitting 
at home evenings, the American Negro is chiefly 
a picture of distrust, discouragement, and discontent- 
ment. What appears so ironic is that the Negro is 
striking out at people — people who distrust him as 
he distrusts them. They, too, are people who are 
discouraged and discontented with circumstances and 
aspects of their lives as he is with his, people who 
have grown weary of the Negro's aggressive acts in 
the name of getting "his rights." 

Nonetheless, because of the restless spirit among 
the Negro, and especially the Negro youth, we find 
him ever-ready and eager to make himself available 
to support his cause. The cause may be one of many 
things; however, there is usually one special prob- 
lem at a time that a group, such as the one in Mil- 
waukee, desires to have settled. The marchers of 
Milwaukee will experience an open housing bill pass- 
ed or they will have spent many hours undergoing 
strenuous hikes across that fair city in vain. 

"How can the Negro feel that his methods are 
proper and will be effective?" someone has asked. It 
is difficult to answer that question, but it seems that 
the niajority of Negroes have long thrown out the 
proper and practical, for they feel that these treas- 

Reprinted from the September 25, 1967 , issue of the 
HILLTOPPER, Bryan's student newspaper. 

ures of common sense have on rare occasion been 
shown to them. "We have never had anything; so 
we have nothing to lose" seems to be the general 

In my opinion, these words and deeds are the 
outward revelation of something that has been in- 
wardly pricking the souls of Negro folks since the 
foundation of this great nation. We really have not 
been blind to these facts. On the contrary, we have 
in good faith just turned our backs on them and pre- 
tended that they did not exist. 

Can we honestly say within ourselves that we 
see no possible reason why the majority of Negroes 
feel as they do and react as they do to the circum- 
stances in which they live all the days of their lives? 
How many would like to exchange places with the 
individual who believes throucrh some vs^eird sort 
of disbelief, that he is condemned to an inferior life 
because of his color. This he believes, for he has 
been conditioned from early childhood by the reali- 
ties present in his home and in his society. So his 
only thoughts are, without the constraint and love 
of God, to fight back at the society under which he 
feels worthless, and in so doing, he aims to prove 
his worth. 

The thing that bothers me about the whole up- 
roar is that in the face of this turmoil there seems to 
be no positive solution available to offer the mem- 
bers of my race — no concrete answer to the massive 
need. Yet, in the midst of this seeming darkness, I 
am reminded that neither the fate nor the blessing 
of men is in the hands of men, and that ultimately 
only God can work and is working in the hearts of 
men. I must agree that a changed heart creates the 
only real change that is necessary in a life! What 
more could I covet for any people? 

Meet Miss Cleo Dauis 

Cleo Davis is a sophomore student in Bryan 
College, preparing for future service in social work. 
In addition to a full academic load, she serves on the 
staff of the Hilltopper, the stu- 
dent newspaper, and backs up the 
athletic teams as a cheerleader. 

Cleo was born in Memphis, 
Tennessee, reared in Chicago, and 
now resides in Milwaukee, Wiscon- 
sin, where her father is a superin- 
tendent for American Paper and 
Plastics Products and pastors the 
Lighthouse Gospel Chapel. Cleo is 
Cleo Davis t^g eldest of five children. 

She is a graduate of West Di- 
vision High School in Milwaukee, where she served 
as a member of the Student Council, the Dramatics 
Club, and the yearbook staff. She was vice presi- 
dent of the Pep Club and chairman of the Arrange- 
ments Committee for the January Class of 1966. Dur- 
ing summer vacation times she served as a coun- 
sellor for eight-to-twelve-year-old girls at Circle Y 
Ranch, a Bible camp. 

Cleo dates the turning point in her own life from 
the time she accepted Jesus Christ as her personal 
Saviour, having been led to that commitment by her 
father when she was twelve years old. She is thus 
able to view her own problems and those of her race 
from a new perspective. It is this point of focus 
that gives her article special significance and is the 
reason for selecting it to be included in this issue of 
the Blueprint with Dr. Miller's article concerning 
the Christian's responsibility in this area of our na- 
tional life that is currently so much in the forefront 
of the news. 

Dr. Miller 

Presenting . . . 

Dr. I furmon Mller 

J. Furman Miller has been Professor of Educa- 
tion and chairman of the Education Department at 
Bryan College since 1959. He also teaches Old Testa- 
ment Survey and Poetical Books 
in the Bible Department and is 
director of the testing and student 
teaching programs of the College. 
He served as registrar of the Col- 
lege through the 1965-66 academ- 
ic year. Prior to coming to Bryan, 
Dr. Miller served as registrar and 
Professor of English and Bible at 
Toccoa Falls Institute, To ceo a, 
Georgia, 1946-59. 

In addition to his work at the 
College, Dr. Miller has pastored the Cumberland 
Presbyterian Church in Dayton for the past eight 
years. Previous pastoral experience includes the First 
Baptist Church of St. Paris, Ohio, and two Southern 
Baptist Churches near Toccoa, Georgia. 

Dr. Miller was born and reared in Lima, Ohio. 
He received the A. B. degree from Denison Univer- 
sity and the M.A. degree in English from Ohio State 
University. He is also a graduate of the Nyack Mis- 
sionary College in Theology and completed the course 
and language requirements for the Ph.D. in English 
at Emory University. He holds the Ed.D. degree from 
the University of Georgia. 

The Millers have three sons, two at home and 
one a junior majoring in music at Tennessee Tech- 
nical University. Mrs. Miller serves as assistant H- 
brarian at Bryan College. 

In addition to his teaching, preaching, and ad- 
ministrative responsibilities. Dr. Miller finds time 
also to write. His articles have been published by 
Eternity Magazine and rather frequently by The 
Alliance Witness. Much of his writing is on timely 
subjects, such as the one in this issue on "The Chris- 
tian and Civil Disobedience." 

BRYAN COLLEGE is located at Dayton, Tennessee, in the world-famed 

Tennessee Valley, 38 miles north of Chattanooga, on U. S. 27. A 

standard four-year liberal arts college, Bryan offers the Bachelor of 

Arts and Bachelor of Science degrees in eighteen major fields of study. 

The College is conservative in theology, evangelical in practice, and 

aspires to be an undergraduate college of first-class academic quality, 

thoroughly Christian in character, emphasizing educational excellence 

and a Biblical spiritual life in an environment of culture. 

Resistance to any authority — whether in 

the home, in school, the office or factory, 

or even in the church — is contrary to 

the revealed purpose of God. Only by submission 

can you follow Christ. To do otherwise 

is to be infiltrated by the spirit of Antichrist. 

The Christian and Ciuil Disobedience 

By /. Furman Miller, Ed.D. 

The past summer brought its usual perennial epidemic of civil disobedience. In view of such, it is high 
time for every citizen to reassess his own attitude toward civil disobedience, and to do so in the light of 
God's Word. 

Obviously it is impossible to treat this subject in depth in a brief article; however, there is a certain 
advantage in such limitations which necessitate the discovery of a mountaintop principle, a landmark suf- 
ficient to guide us through the forests of specific cases. Romans 13:1 and 2 provide such a principle: "Let 
every individual be obedient to the ruling authorities .... The man who rebels against such authority is 
resisting God's appointment" (Weymouth translation). Peter, in his letter, also says, "Submit yourselves to 
every ordinance of man for the Lord's sake" (2:13). Any attitude toward civil disobedience which violates this 
teaching is manifestly false. 


But at this point there arises an inevitable source 
of tension. To whom was Paul writing? Can we 
apply this teaching to those who do not believe? Ob- 
viously the teaching of Scripture on this subject has 
no bearing whatsoever on the activities of unregen- 
erated men. This principle applies to sons of the 
King and to them alone. Herein is the source of much 
confusion concerning a man's duty to God and to his 

In order to understand this principle more fully, 
consider the place of this teaching in Paul's treatise 
to the Romans. In the first three chapters, he wrote 
as an attorney presenting God's case. His law for man. 

As Father- Judge, God must abide by His own 
decree that all have sinned and come short of His 
expectations of rightness in man's relationship to 
Himself. All are shown to be guilty; the death pen- 
alty is obligatory. 

As Son-Advocate, however, the Saviour appeals 
to another law, not annulling the first, but rather 
completing its intent. The Son appears in the place 
of the condemned man and offers Himself a ransom, 
offers His own righteousness in the stead of the 
unbelief and rebellion in the heart of every man. 

As the Spirit of Life, the Holy Spirit presents 
Himself to enable the believer to live in this new 
relationship to God, to walk as one who has sub- 
mitted to His divine control and enabling. Without 
this relationship it is as impossible for a man to 
live the Christian life as it is for an unregenerated 
man by his own effort and resources to become a son 
of God. 

Therefore, Paul insists that just as you must 
submit to God's decree concerning sin, to Christ's 
righteousness as the only alternative to judgment, and 
to the Spirit's control in your life as a believer, you 
must also submit to God's revealed principle govern- 
ing the believer's relationship to the state in which 
he lives. 

Reprinted by permission from THE ALLIANCE WIT- 
NESS, 260 West 44th Street, New York, New York 10036. 
The article is condensed slightly from the original in 
order to conform to the limitation of space. 

If all men were righteous there would be no prob- 
lem. And if all believers, positionally righteous, were 
such in every detail of their daily lives, there would 
be no problem. But alas, the divine water of life is 
received in earthen vessels! Tension arises because 
of conflict of interests, of authority. Until all men 
are transformed perfectly into the absolute likeness 
of God — at the appearing of Jesus Christ — authority 
is essential. As Tillich wrote, "If law is not internal- 
ized in conscience, then conscience must be external- 
ized in law .... Laws are not passed to make bad 
people good, but innocent people safe." 


Paul was confronted at Rome vwth exactly the 
same kind of situations which confront believers to- 
day. Claudius had been poisoned, Caligula murdered, 
and Nero was behaving like the madman he was. 
What kind of relationship was due Rome? What 
was (and is) the divinely prescribed attitude of the 
believer toward a government torn by civil strife, 
with civil disobedience rampant? 

Also, in Rome, the Jews, some of whom had be- 
come Christians, were behaving in their customary 
turbulent manner, mistaking tragically their prophe- 
cies of a glorious kingdom as referring to a temporal 
state established by carnal means. Because of their 
continual civil disobedience the Jews were expelled 
from Rome (Acts 18:2). This activity led ultimately 
to the fall of Jerusalem before the invading forces of 
Titus in A.D. 70. Add to this the tension created by 
the Roman emperor's assumption of authority over 
men's religious convictions as well as over their po- 
litical existence, and you see how analogous the situ- 
ation confronting Paul was to that facing a believer 

Thus, the principle was enunciated with unmis- 
takable clarity: The state (even Rome!) is of divine 
origin and exercises a divine function. Then submit! 
Government is God's check on human lawlessness and 
rebellion against God. Therefore (the logic is un- 
mistakable), every believer must submit as a sinner, 
as a son, as a citizen of two kingdoms, as one subject 
to tensions which can be resolved only by submission 
to the authority of God. 



Resistance to any authority — whether in the 
home, in school, in the office or factory, or even in 
the church — is contrary to the revealed purpose of 
God. This is the mountaintop principle, the only safe 
guide through the forest of human wickedness and 
tyranny. Submit even when to do so (rather, because 
to do so) militates against every impulse of your old, 
self-asserting nature. Only by adhering rigorously 
to this principle can you be crucified with Christ and 
follow in His steps. Submit, because to do otherwise 
is to resist the authority of God over your life, to be 
lawless, to become infiltrated by the spirit of Anti- 

Submission is never negative; it is the most 
manly, most courageous, most holy activity of the 
human will. Yet always remember to whom you are 
submitting your case. Would you employ a lawyer 
in a civil trial and then tell him how to conduct your 
case? How much more, when you submit the ten- 
sion to God, will He assume the responsibility to do 
that which is eternally right and for your best in- 

In submitting to God your painful feeling of in- 
justice—because the principle concerns our need for 
authority, for due process of law in the civil aspects 
of this consideration — you may appeal through law- 
ful means for redress of wrongs. James warns be- 
lievers against going to court among themselves, as if 
Spirit-indwelt men could not work out their prob- 
lems without the aid of civil adjudication! But in 
other relationships there is nothing in Scripture pro- 
hibiting our acting as Paul did when he appealed to 
Caesar. This was certainly the opposite of the law- 
lessness rebuked by our text, and it accomplished 
God's will for the apostle. 

Thus, we are always to submit our grievances 
to God, and we rnay in civil matters use legally ap- 
proved means, such as challenging a law we feel to 
be unjust in order that its status may be legally test- 
ed. But we are not allowed to go to court among 

We are frequently reminded by those who would 
justify civil disobedience that Jesus continually broke 
the laws; but these critics are apparently unaware 
that He ran afoul of religious laws which violated 
divine laws and that He came to fulfill, not to ab- 
rogate, the Law of God. He never broke a Roman 
law. This is an important distinction. 

There are cases, however, as in Acts 5:29, where 
this authority of God invested in men is turned 
against God so that the believer is required by law 
to act in such a way as to effect a denial of God. In 
such cases, it is obviously better to serve God than 
man. Peter, for example, was imprisoned for obeying 
the command of Christ to go into all the world and 
preach the gospel. Should he therefore submit and 
quit witnessing? No, because he was obeying a high- 
er law than the anti-God ordinances of religious men. 
But even then his attitude was one of love and meek- 
ness, for he had submitted his case to the Father in 
heaven. Therefore, even though one should be im- 
prisoned or persecuted for obeying the specific com- 
mandments of God rather than the directly contrary 
commandments of men, God always has His angels 
of deliverance! What an elaborate guard Rome fur- 
nished to watch an empty cage! 

Thus, there is absolutely no place in Scripture 
for lawlessness; the Anti-christ, not the believer, is 
called the lawless one. We must ask God to keep our 
minds from becoming infected by this spirit of Anti- 
christ increasingly powerful in the world today. And 
He will send angels, if need be, to deliver us! 


Accept the challenge of submission as outlined 
in God's Word, and you will find a rewarding deliv- 
erance from tension and conflict in your mind. Sub- 
mit as a sinner to the Father's judgment, as a recipi- 
ent of the righteousness (law abidingness) of Christ, 
as a believer controlled by the Holy Spirit. Wher- 
ever there is need for authority submit to God; He 
has ordained it this way. Wherever there is denial 
specifically of this authority, submit to God resisting 
the direct anti-Christian edicts of men. Submit that 
you may win them. There is no other way. 

B R Y A 

3 L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 


Dayton. Tenn. 
Permit No. 18 

Vol. 1, No. 6 
November, 1967 

g R Y A M 

Vol. 2 • No. 1 
January, 1968 

B I U £ ? R I M T 

A Journal of Contemporary Christian Thought, Issued Bi-Monthly by Bryan College 



By Bernard R. DeRemer 

As Sir Walter Scott lay dying, the great literary 
giant requested, "Bring me the book." His attendant 
naturally asked, "Which book?" "There is but one 
book — the Bible!" Indeed, the Bible does transcend 
all other books — in its divine origin, message, and 
mission. Actually it is a library of sixty-six books, 
containing 1,189 chapters and 31,172 verses. 

The name Bible itself (Greek, book, papyrus; by 
extension, authority) does not occur in the Scriptures. 
It was given by common consent and usage about the 
fifth century A.D. to the Bible we know today. Para- 
doxically, it is the most widely distributed, passion- 
ately loved, and bitterly hated of all books. 

Dr. Frank Luther IVIott m his scholarl'^'' Golden 
Multitudes (New York: Macmillan, 1947) ''declared 
that "strictly speaking, there is only one all-time best 
seller — the Bible, and all others are only 'better 
sellers' or 'good sellers.' It is probable that there was 
never a year in American history in which the Bible 
did not excel the next best seller." 

In 1966 alone, the United Bible Societies distrib- 
uted worid ^^•ide more than 87 million Bibles, Testa- 
ments, portions, and selections. The Bible or some 
portion had been published in 1,280 languages and 
dialects by the end of 1966. But in recent years, 
some conflicting and confusing statements have ap- 
peared concerning the translation and comparative 
circulation of various other works. 

Mr. Bernard R. DeRemer. of Washington. DC. is a Chris- 
tian free-lance writer who has had wide and varied experi- 
ence with both secular and Christian publications. A 
biographical sketch appeared in the September, 1967, issue 
of the BLUEPRINT. 

World Bible Reading Month was sponsored last No- 
vember by the United Bible Societies "to emphasize the 
spiritual and ethical need for a rededication to the reading 
and study of the Scriptures." 

Through the years Bryan College has been committed 
unreservedly to the inspiration of the Scriptures and to 
their authority in all matters of faith and practice. 

Therefore, at the beginning of this new year, this 
issue of the BLUEPRINT is dedicated to the Book of 
Books, to reaffirm Bryan's historic commitment and to 
join the Bible Societies in their call to a rededication to 
the reading and study of the Word of God. 

UNESCO publications, based on reports by na- 
tional bibliographic services of each country, have 
listed a higher number of translations for the works 
of Khrushchev and Lenin than of the Bible in cer- 
tain years. However, the American Bible Society 
points out that "these listings cover only new trans- 
lations and revisions, not simply reprints; some coun- 
tries do not have national bibliographic services or do 
not report promptly; and long before Communist 
publications began to reach their present large vol- 
ume, the Scriptures had been extensively translated 
and published. By far the largest number of Bibles, 
especially in Enghsh, are reprints of editions of the 
iving james Version (a ^ju-year-O-iu translation^ m. 
formats in use for years. The Communist writers are 
represented by many-volumed sets of their works, as 
well as by pamphlets." 

The Bible Society goes on to say that "this, 
of course, does not indicate that the Communist 
challenge to faith is not dangerous, but that men of 
religious concern have a foundation of achievement, 
which strengthens their cause." In summary, "Ac- 
cording to the best information in the possession of 
the American Bible Society, it can now be said that 
over the years the Bible is still the world's best seller." 

Don Wharton, in Reader's Digest, pointed out 
that "history shows one thing clearly about Bibles 
and other books: Many get sales running into the 
millions, a few into the ten millions, but there is only 
one book with sales measured in the hundred mil- 
lions. That is the King James Version of the Bible, 
the all-time English language best seller . . . ." ("The 
Greatest Bible of Them All," by Don Wharton; De- 
cember, 1961, Reader's Digest, used by permission). 

The author of the Bible is, of course, the Holy 
Spirit, Who verbally inspired the original autographs, 
as indicated in II Timothy 3: 16, 17 — "All Scrip- 
ture is given by inspiration of God, and is profitable 
for doctrine, for reproof, for correction, for instruc- 
tion in righteousness: That the man of God may be 
perfect, throughly furnished unto all good works." 
The Holy Spirit used some thirty-five human authors, 
over a period of 1500 years, to produce a book of 
marvellous unity and diversity. It is divinely prof- 
itable for teaching, reproof (conviction), correction 
(restoration), and instruction (chUd- training) in 

The Book of Books has been read, studied, mem- 
orized, loved, and followed by countless multitudes 
through the centuries. Instances of its inspirational 
use are, of course, legion. Like many others, the late 
Dr. H. A. Ironside, pastor of Chicago's Moody Church 
and an outstanding Bible teacher and author for 
many years, read the Bible through at least once a 
year. He completed his first reading at the tender 
age of eight; the following year, he read it twice; and 
when he was fourteen he "caught up with himself," 
as he put it. All who heard him expound the Scrip- 
tures so powerfully, quoting great portions from 
memory, or read the volumes that flowed from his 
pen, rejoiced in his unique, fruitful, Bible-centered 

According to Christian Times, "Leslie Grove of 
Stouffville, Ontario, recently completed reading the 
Bible through for the 235th time. It may be a world 
record. Mr. Grove, a layman in the United Mission- 
ary Church, now 81, has always been a great lover of 
the Scriptures, and for many years has read the Bible 
several times a year. In 1962 he reached the 100 
mark. In the five years since then he has read the 
Bible through another 135 times — an average of 
once every two weeks. 'Every time I read the Bible,' 
he says, 'the more I love it, and the deeper the truths 
I see in it.' " 

Sir Walter Scott wrote in The Monastery: 
Within that awful volume lies 
The mystery of mysteries. 
Happiest they of human race 
To whom our God has granted grace 
To read, to fear, to hope, to pray 

To lift the latch and force the way 
And better had they ne'er been bom 
Who read to doubt or read to scorn. 

But from ancient days some have read to doubt 
and scorn, and even set out to destroy the eternal 
Word of God! A certain king heard a Bible passage 
which he bitterly hated, because it spoke in no un- 
certain terms of coming judgment. So he took out 
a knife, cut up a few pages at a time, and cast them 
into the "fire on the hearth burning before him." 

However, God's purposes were not so easily 
thwarted. He supernaturally revealed to His ser- 
vants "all the former words that were in the first 
roll which Jehoiakim the king of Judah hath burned," 
and today we read the entire episode in Jeremiah 36. 
The king and his Bible burning are largely forgotten; 
the Word of God stands infallible, indestructible. 

Roman Emperor Diocletian's famous edict of 
303 went even further, ordering that "all copies of 
the Scriptures should be surrendered and burned, that 
all churches should be closed, and meetings of all 
Christians banned." A decade later, Christianity was 
the state religion of the Roman Empire! 

And the time would fail us to tell of Voltaire 
and the other ambitious apostles of destruction. Satan 
still seeks in every way to deny, discredit, or destroy 
God's Word and work. Someone has said that men 
reject the Bible not because it contradicts itself but 
because it contradicts them. 

As sunmied up by Adolph Saphir in The Divine 
Unity of Scripture, ". . . Notwithstanding . . . that 
pagan Rome sought to kill the Bible, and papal Rome 
to imprison the Bible, RationaHsm to emasculate the 
Bible, French infidelity to deride the Bible, Pan- 
theism to bury the Bible, and this modem criticism 
to remove the Bible to an idefinite distance from the 
generality of mankind — the Bible lives, like the 
Jews Pharaoh tried to drown, another king tried to 
bum, and Haman tried to give up to an ignominious 

"Forever, Lord, Thy Word is settled in 
heaven" (Psalm 119:89). 

How precious is the Book divine 
By inspiration given; 
Bright as a lamp its doctrines shine 
To guide our souls to heaven. 

BRYAN COLLEGE is located at Dayton, Tennessee, in the world-famed 

Tennessee Valley, 38 miles north of Chattanooga, on U. S. 27. A 

standard four-year liberal arts college, Bryan offers the Bachelor of 

Arts and Bachelor of Science degrees in eighteen major fields of study. 

The College is conservative in theology, evangelical in practice, and 

aspires to be an undergraduate college of first-class academic quality, 

thoroughly Christian in character, emphasizing educational excellence 

and a Biblical spiritual life in an environment of culture. 

The Bible -- Inenant? 

By John C. Anderson, Th.D. 

The Current Question concerning 

Biblical Inerrancy has placed 

the Bible in the Crucible of Trial. 

Every period in the history of the church has been confronted -v^-ith some basic problem of doctrine. 
These problems have ranged from the controversies concerning the person of Christ in the early centuries 
to that of salvation in the period of the Reformation. No problem, however, was so basic as that which con- 
fronts today's church — the authority and inerrancy of the Scriptures themselves. 

Whereas the problems of the past were settled by reference to the ^^'ord of God, the present crisis in- 
volves the standard itself: in other words, the Bible is in the crucible of trial. Montgomery-, in the Bulletin 
of the Evangelical Theological Society, Spring. 1965. said: '"All other issues of belief pale before this issue, 
and indeed root in it; for example, ecumenical discussions, if they are doctrinal in nature, eventually and 
inevitably reach the question of religious authority — what is the final determinant of doctrinal truth, and 
how fully can the Bible be relied upon to establish truth in theological dialog?" 


The degree or extent of inspiration, rather than 
inspiration itself, is the primarv problem. Inerrancy 
of the Scriptures means their freedom from error of 
anv sort in the original autographs; inerrancy does 
not e.xtend to copies or translations. Some ^^ill admit 
the inspiration of the Scriptures but are not \-s-illing 
to accept absolute inerrancy. 

Biblical inerrancy is not a recent concept; where- 
as, errancv has been gaining prominence in recent 
years. Although there is no concise statement of the 
doctrine itself in either the Old or New Testament. 
inerrancv has been held from the days of Christ Him- 
self. Harris, in the Bulletin of the Evangelical Theo- 
logical Society. Winter, 1966, says: "This doctrine 
of the inerrancy of Scriptures is per^"asive, ancient 
and basic. Why has it been held so universally in 
all ages? Whatever may be the bases for this belief, 
they must be strong and powerfully persuasive to 
Christian hearts and minds." 

Such prominent men in the history of tlie church 
as Augustine, Calvin. Luther. Warfield, and Hodge, 
to cite but a few. are among those who believed in 
an inerrant Bible. Suffice it to say. wixh Warfield. 
in The Inspiration and Authority of the Bible, p. 112: 
"The church has always believed her Scriptures to 
be the book of God. of which God was in such a 
sense the author that every one of its affirmations of 
whatever kind is to be esteemed as the utterance of 
God, of infallible truth and authority." Such a state- 
ment does not infer that there were no detractors 
present in every age. The Scriptures have ahvays had 
adversaries, such as Cerinthus. Celsus. Voltaire and 
similar company. 

What has caused the crisis to arise at this point 
in the historj" of the church? Lindsell. a historian, in 
the Bulletin of the Evangelical Theological Society. 
Winter. 1965, says: "The eighteenth century marked 
a definite point of departure on the subject of inspira- 

Dr. Anderson, professor of .Ancient Lan- 
guages at Bryan College and chairman of 
the department since 1955. is a graduate of 
Moody Bible Institute in the pastor's course. 
He received his B.A. in English from the 
University of Illinois, the Th.M. and Th.D. 
in Greek from Dallas Theological Seminary 
in Texas. In addition to teaching at Bryan 
College and pastoring in the local area. Dr. 
Ariderson is engaged also in a Ph.D. program 
in classical philology at the University of Illinois. A more 
complete biography has been deferred to a later issue in 
order to give full space to this article. 

tion. Sparked by the writing of John Locke in the 
seventeenth century, the next two centuries were 
characterized by the rise of Rationalism, Romanti- 
cism. Evolution, and higher criticism. 

The development of the scientific method and 
the elevation of human reason, then, constitute the 
basic cause of the cuiTent problem. Scientific in- 
vestigation, it is said, has produced e^'idence con- 
trary to Biblical truth, for example, supernatural 

The outworking of the rationahstic approach 
relative to the Bible is clearly evident. A famous his- 
torian of another day. Bury, in A History of Freedom 
of Thought, p. 172, has wxitten: "During the last 
three hundred years reason has been slowly but 
steadily destroying Christian mythology- and expos- 
ing the pretentions of supernattiral revelation." Lind- 
sell. in the Bulletin of the Evangelical Theological 
Society. Winter, 1965. paints the picture as follows: 
""The Bible under this attack ceased to be a book wth 
the stamp of the divine upon it. It became to the 
critics a human document composed by men who 
were no more inspired than other literary figures and 
certainly not to be fully trusted for ultimate truth in 
theological or other areas of %%itness." Though para- 
doxical, yet natural, fallen man has established him- 
self and his intellect as judge of the truthfulness of the 
Word of God (see Romans 1:21-23). Where the Bible 
does not conform to rationahstic scholarship, it is 
declared to be errant and, therefore, considered to be 
the product of fallible man. 


The assertion that the Bible is inspired but not 
inerrant opens Pandora's box to many far-reaching 
evils. Every man would be a law unto himself to 
judge the truthfulness of the Scriptures. Even ■^^dth 
the concept of inerrancy scholarly men who love the 
Word of God occasionally must admit, because of 
inadequate e^'idence, that they do not know the an- 
swers to seemingh^ discrepancies. The need for an 
infallible revelation is self-evident, and some re- 
straint, at least, is imposed by the concept of in- 

Rj-rie. in Bibliotheca Sacra, April- June, 1963, 
relates the concept of inerrancy to the character of 
God. to inspiration, to the Bible's \\itness concerning 
itself, and to authority. In the nature of the case, 
the character of God determines the nature of the 
Scripttires. They speak of Him as a God of truth 
(Romans 3:4) and as One Who cannot lie (Titus 
2:4). If such propositions be admitted, then any 
revelation derived from Him must be inerrant. 

Charles Hodge, in Systematic Theology, I, p. 153, 
says, "The infallibility and divine authority of the 
Scriptures are due to the fact that they are the word 
of God; and they are the word of God because they 
were given by the inspiration of the Holy Ghost." 
If the Scriptures are not inerrant when they speak 
about scientific and historical facts, how can they 
be inerrant about God's character? 

The doctrine of inspiration, likewise, would be 
jeopardized without the corollary concept of iner- 
rancy. How can all Scripture be inspired (2 Timothy 
3:16), and yet contain errors of fact? Inspiration is 
in danger of becoming a meaningless concept. Payne, 
in the Bulletin of the Evangelical Theological Society. 
Winter, 1967, says: "Those who resist inerrancy tend 
to express themselves on the mode of inspiration 
rather than on its extent. They may protest, for ex- 
ample, that the Bible is God's word, as well as man's, 
or that its teachings are ultimately authoritative; but 
so long as these declaimers refuse to indicate which 
portions constitute "teaching" their protests decide 
little or nothing." 

If the Bible cannot be trusted in all points, how 
can it be considered to speak truthfully with reference 
to itself? The argument can be extended to the 
authority of the Bible. If the Bible is not truthful 
and authoritative relative to itself, can it be con- 
sidered authoritative in any area? Must the fallible 
human intellect with its subjectivity indicate what 
is true? Warfield, in The Inspiration and Authority 
of the Bible, p. 181, says: "The authority which can- 
not assure of a hard fact is soon not trusted for a 
hard doctrine." Thus, an inerrant Scripture is basic, 
not only to itself, but also to its authority. 


The foundation of any building is important and 
determines the nature of the superstructure that may 
be erected. Although we do not agree with many 
doctrines of the Catholic Church, it is interesting to 
observe with Lindsell, in the Bulletin of the Evangeli- 
cal Theological Society, Winter, 1965, that "it may 
be said without fear of contradiction that the Roman 
Catholic Church in its official position has always 
clung to an inerrant Scripture." 

To the historical evidence might be added the 
findings of archaeology. To the writer's knowledge, 
the science of archaeology has not uncovered one 
disconcerting fact to disprove or challenge the in- 

errancy of the Christian's Bible. Montgomery testi- 
fies, in the Bulletin of the Evangelical Theological 
Society, Spring, 1965, that "the present climate of 
research is more hospitable to an inerrancy approach 
than was the nineteenth century or the early decades 
of the twentieth. Archaeological work daily confirms 
biblical history in ways which liberal criticism would 
have regarded as patently impossible a few decades 


External evidence is valuable, but the testimony 

of the Scriptures to themselves is the real issue, in- 
volving the testimony of Christ and the apostles. The 
apostles obviously received their authority from 
Christ Himself and naturally reflected the things for 
which He stood. Harris, in the Bulletin of the Evan- 
gelical Theological Society, Winter, 1966, said: "The 
witness of Christ is plain .... Luke 24 gives Christ's 
resurrection testimony. Luke 16:29, 31, speak of the 
Bible as a more effective witness than a resurrection 
of the dead would be. Luke 16:17 declares that the 
Bible is true to the smallest letter. Matthew 5:17 
is probably a parallel passage and declares that the 
book — the Law and the Prophets which is a standard 
New Testament designation of the Jewish canon — 
is perfect to the jot and tittle. Clearly, verbal inspir- 
ation was taught by Christ." To Christ, "the scrip- 
ture cannot be broken," (John 10:35), was a mean- 
ingful reality. In a concluding passage, Harris said: 
"The authority of Christ is an adequate basis for be- 
lief in Biblical inerrancy." 

No believer has ever found the Scriptures to be 
a purveyor of falsehood in any area. Ryrie, in Bib- 
liotheca Sacra, April-June, 1963, says: "But, accept- 
ing the witness of Scripture to its own inerrancy, 
when he meets a problem for which he presently has 
no solution, he places his trust in the Scriptures rather 
than his fallible mind. After all, the Bible has proved 
its reliability in many ways and in many areas, and 
it is worthy of our trust." 

In conclusion, the question, "What shall we then 
say to these things?" (Romans 8:31) might be asked 
with Paul. The doctrinal basis of The Evangelical 
Theological Society has been simply stated as "The 
Bible alone, and the Bible in its entirety, is the Word 
of God written, and therefore inerrant in the auto- 
graphs." Bryan College echoes the words of Martin 
Luther, who, at another critical jx)int in history, said 
according to the earliest printed version, "Here I 
stand, I cannot do otherwise. God help me. Amen." 

B R Y A M 
B L U E f ft I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 


Dayton, Tenn. 
Permit No. 18 

Vol. 2, No. 1 
JanuaiYi 1968 

B R Y A M 

Vol. 2 • No. 2 
March, 1968 

B I U E V R I M T 

A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 



By Walter R. Courtenay, D.D. 

I grew up to the sound of bugles and bugles have 
always had specific meanings for me. 

It was the bugle that announced reveille, time to 
get up. It was the bugle that announced chow time. 
It was the bugle that commanded advance, that or- 
dered the charge, that announced retreat in battle, the 
retreat of the colors, and sounded taps when the day 
was done. With buglers there was no place for con- 
fusion. They were supposed to know the call to be 
used, and to use that call in response to a definite 
order. Each call was definite, distinct and decisive, 
and those trained under the sound of the bugle were 
supposed to hear and to obey promptly. 

The whole of life needs such an ordering. Only 
such an ordering can make for organization, sure 
purpose, unity and purposive progress. In our own 
personal lives as Christians, we above all the people 
of the world, are supposed to hear and to obey the 
trumpets of God. 

As Christians, we are also supposed to remember 
that our own personal lives are bugles, bugles that 
say something to the world, and through which God 
is striving to say something to all mankind. 

Your life, like mine, is a trumpet in our society, a 
bugle, if you please. It has a distinct place in Ameri- 
ca today. Yet, many of the bugle calls of our personal 
lives are muted. Many are unclear, creating dis- 
order rather than order. Many are sounding the 
charge when the mess-call is all that is needed. Many 
are announcing retreat when a charge is in order, 
sounding taps when it ought to be reveille. 

Each life that is Christian in any deep sense 
ought to know the trumpet calls of God, and the 
trumpet calls of responsibility. Each life ought to 
avoid confusion in the use of the calls and each life 

'Reprinted by permission from THE PRESBYTER- 
IAN JOURNAL, January 31, 1968. Dr. Courtenay is 
pastor of the First Presbyterian Church, Nashville, Tenn. 

ought to avoid indecision. "For if the trumpet gives 
an uncertain sound. . . ." 

That which is true of the individual life is cer- 
tainly true of government. It is very difficult for us 
in our day to know what our government is saying. 
We are bewildered as we try to decide whether what 
is being sounded is for the national good, or merely 
for the advantage of the administration in power or 
one that is trying to get into power. 


I turn, for example, to the crime problem in 
Washington, D.C., the capital city of this nation. One 
of our Congressmen, a few weeks ago, wrote his con- 
stituents urging them not to come to Washington this 
summer on vacation because he said, the streets are 
unsafe. One can believe it when he stops to realize 
that as bad as the crime situation was in Washington 
in 1966, it has now worsened to the extent of 41 

I hear no clear trumpet in Washington calling 
men to do something definite and concrete about the 
situation that exists there. Unfortunately, in a time 
when our Negro people are striving for recognition, 
places of responsibility, and the opportunity of par- 
ticipating to a larger degree in the life of this nation, 
most of the offenders in Washington are of that race'. 
This, unfortunately, is true in all the large cities 
across America today, a definite embarrassment to 
the better people in the Negro race, a definite em- 
barrassment to our government and to all of us. 

We are tolerating things these people say and do 
today which would not be tolerated if the people 
were white. I presume, it is for the sake of votes 
rather than the ordering and re-ordering of society. 

Such activities are not caused by poverty or lack 
of educational opportunity, but primarily because of 
meanness in human nature, laziness, and the desire 
to loot and to destroy. 


There is something quite different between a 
quiet demonstration and a riot that bums down build- 
ings, loots stores, and forces businesses to close their 
doors. Unless there is a trumpet call in America now 
to put an end to this stupidity, we are headed for 
anarchy, and, we will be unable to save our nation 

from that minority of our people, white and black, 
which is unworthy of citizenship within this nation. 

I turn also to our welfare program. It is amazing 
that in spite of the millions of dollars that we have 
spent on slum clearance, and on welfare, that the 
slums continue and they grow larger. But slums, to 
some degree, are internal states in people and not 
just social phenomena. The recipients of modern wel- 
fare are now organizing themselves into unions and 
committees for no purpose other than to get larger 
handouts from the federal government. 

I hear no clear trumpet out of Washington call- 
ing upon our people to resort to self-help, self-reliance, 
and self respect, the blessed trinity of Americanism 
that built so much greatness into this nation in its 

We are living in a time when we are striving 
to do something about waste in America. We are 
striving to find solutions to the problems of air and 
water pollution, but we are doing very little about 
the pollution of society by worthless people. 

A pertinent fact of existence is that a certain 
percentage of human beings are bound to end up as 
wasted lives. In spite of all the help offered by homes, 
schools, churches, communities, psychiatrists, soci- 
ologists and government agencies, a certain percentage 
is bound to end up being nonproductive, nonconstruc- 
tive, noncooperative, wrongly motivated and wrongly 
willed. ■ 


We do not like that fact, it is a conclusion most 
of us refuse to reach, but it seems to me that this 
is a conclusion that demands recognition. We come 
to grips with the problem of pollution of air and water, 
but the greatest pollution of our day is not of air or 
water, but of society. 

In many cities like my own there are church- 
sponsored programs created to deal with the hippies, 
the hoppies, the beatniks and the useless. The spon- 
sors have defended the local program as a Christian 
attempt to reach these people for Christ, but as far 
as I know, there has been no overt Christian em- 
phasis in the program, no convert to Christ, and no 
person added to the chiirch or to community use- 

This concern for the unwashed, the unshaved, 
the unshorn, and the uninterested may be worthy of 
our praise, but we have every right to question the 
methods used. And some time soon we ought to be- 
come interested in congregations of normal people and 
not merely the abnormal few, the victim rather than 
the criminal, the raped rather than the rapist, the 
murdered rather than the murderer. 

Every society has human waste. Although there 
is not much we can do about it, let us recognize it. 
Every American ought to know garbage when he 
sees it and smells it, and we do not need a govern- 
ment program to help us recognize it, although we 
may need a program to teach us how to deal with 

I turn now to Vietnam and the Great Society, 
where stands national prestige versus votes in 1968. 
Our people are divided concerning Vietnam sim- 
ply because there is no clear certain trumpet being 
sounded. There has been no declaration of war. 
There has been no harnessing of our powers to win. 
The nation is not behind the effort — not really! 

The only positive trxmipet sound I hear in our 
day is Jewish, not American, and the Jews have 
earned the right to freedom and to space. They have 
proved that right by what they have done agricultur- 
ally, industrially, educationally, and culturally within 
the boundary lines of Israel. Anyone who has been to 
Israel or has read much about it must recognize the 
fact that they have used their time, their talents and 
their money better than any other nation on the face 
of the earth, including the United States of America. 

The Vietnam war ought to end, but it must end 
on a note of victory for the West. It must end with 
victory on the side of those who have been willing to 
confront Communism in the jungles, and until a 
clear trumpet sounds in the United States, free of 
political considerations, our sons are going to continue 
to fight, to suffer and to die in the jungles of south- 
east Asia, without any hope of our ever wirming. 


We have to decide which is to receive the con- 
centrated attention of our people, the war in Vietnam 
or the programs that make permissiveness a destruc- 
tive part of every area of domestic life. 
(Continued on back page) 

BRYAN COLLEGE is located at Dayton, Tennessee, in the world-famed 

Tennessee Valley, 38 miles north of Chattanooga, on U. S. 27. A 

standard four-year liberal arts college, Bryan offers the Bachelor of 

Arts and Bachelor of Science degrees in eighteen major fields of study. 

The College is conservative in theology, evangelical in practice, and 

aspires to be an undergraduate college of first-class academic quality, 

thoroughly Christian in character, emphasizing educational excellence 

and a Biblical spiritual life in an environment of culture. 

WllllAM jEmimS BRYAN — 

By WiLLARD H. Smith. Ph.D. 

^yhen I began seriously to study United States 
history in college and university, and also when I 
commenced teaching it, I noticed that so many 
wTiters. including historians, did not treat the Com- 
moner veiy favorably. I began to wonder why this 
was. The more I read on Brj-an and his period the 
more I wondered. None of the half dozen or so 
biographies published in the 1920's and 1930's. in 
my judgment, seemed adequate. They were either 
over friendly or too critical, and none was \^Titten 
by a historical scholar. 

But even historians, imtil ver\^ recently, as 
Claude Bowers has said, have generally "failed to 
do remote justice to Bryan." I began to wonder 
whether his forthright stand on religion might have 
had something to do ^^ith the unfavorable assessment 
of him ■which so many were making. The greatly 
distorted image of Brv'an projected at the Scopes trial 
in 1925 by Henry L. Mencken. Clarence Darrow and 
others, and more recently- the plaj- and movie, "In- 
herit the Wind." were no doubt two of the important 
factors which tended to conform the stereolf\^pe of 
a narrow-ndnded. iminteUigent bigot. This suspicion 
that the hand of history had not dealt fairly ^^dth 
the Nebraska statesman, added to my interest in laim 
since boyhood days, plus the fact that his life fell in 
the period of my specialty, recent American histor}-, 
constituted a set of circumstances which made re- 
search on his life a natural for me. 

Interestingly enough, it appears that other his- 
torians. untnovsTi to me at the time, had similar 
ideas about the need for scholarly research on the 
Commoner. I am amazed at this new interest among 
scholars in Br\-an. In the last few years historians 
Paul Glad. Paolo Coletta. and Lawrence W. Le-vdne 
have pubHshed new books on him and others are 
in the process. By and large, in these recently pub- 
hshed works a new and fairer picture of him is 

Some ^^Titers have supposedly seen a contradic- 
tor}- change in attitudes from those of his younger 
years. The stereot\-ped -^aew is that, even though he 
was a progressive and a reformer in his younger daj"s. 
after ^'^ orld War I he became a reactionars' and an 
anachronism, promoting Florida real estate and fight- 
ing evolutionary- wndmills. One of his earlier 
biographers put it this w-ay: "A radical all his life. 
Wilhams Jennings was to end his da5^s an ultracon- 
servative." This view is far from correct. It is true 
that he gave more attention to rehgion in the 1920's. 

T)t. Willard H. Smith is professor of history and 
chairman of the division of social sciences of Goshen Col- 
lege, Goshen. Indiana, from which he graduated in 1928 
and where he has served on the faculty since 1929. He 
received his master's degree from the University of Mich- 
igan in 1929 and the Ph.D. degree in history from the 
University of Indiana in 1939. The full text of Dr. 
Smith's address will he available in pamphlet form from 
the college public relations office. 

In the larger public, including the educational world. 
Bryan College is handicapped by an historical curtain 
deriving from its name, its location, and its historical 
background. In the process of working for full accredita- 
tion, it has become clear that some people are not able 
to get past the Scopes Trial of 1925; and one educational 
official has said that the movie "Inherit the Wind" 
alone has done untold damage to the college. He advises 
that we should abandon any stance of silent protest to 
this kind of abuse and meet the issue in a forthright 
manner with a positive public relations effort. 

The article below is a resume of the 1967 Founders 
Day address by an historian who lakes a look at the 
problem. Dr. Smith develops the theme underscored by 
John T. Scopes last year in a national television program 
(at the time his Memoirs appeared) when he said of 
Mr. Bryan that "he deserves better" than the evaluation 
which has been made of him based on the Scopes Trial 
of 1925. 

— Theodore C. Mercer, President, Brj'an College 

Tliis does not mean that he was now less interested 
in social and political means to attain the good society. 
He simply was using both approaches. 

Even Brj^an's fight against [theological] mod- 
ernism and evolution, as LawTence W. Le\ has 
well pointed out, is to be interpreted partly in the 
light of his fear of the influence these theories might 
have had in slo\\Tng up the march toward social re- 
form and progressi%asm. This was not a new fear 
on the part of Bryan, although it is true that he 
began to act on it in the 1920's more than formerly. 
As early as 1905 he saw the possible detrimental ef- 
fect of social Dars\-inism on reform and progressi\dsm. 

Bryan was a man who stirred strong reactions 
in people. Not many were neutral about him. Or at 
least the proportion of people reacting strongly to 
him, one way or the other, seemed to be larger in his 
case than \\dth most other men. There were those 
who despised him, but there were the many who loved 
him. Examples of both can be found in his corre- 

It is my beUef that Bryan \^ill be found at the 
bar of history to be more nearly right in his various 
positions than has frequently been assumed here- 
tofore. There will continue to be differences of opin- 
ion, of course, especially as to details. ALreadj-, as 
stated above, a new interest among historians in the 
Commoner has resulted in a new and fairer picture 
of him, where a serious effort is made, not to exalt 
nor pillory, but to understand the man. Even of his 
religious views, on which he was criticized most 
harshly in his later years, the reassessment vrill 
probably be fairer than the present prevailing one. 

Though much has been v\Titten on his fight 
against the teaching of evolution in the public schools, 
and especially on the Scopes trial, this phase of the 
crusading Commoner's life still awaits the steady 
hand of the scholar who can give it a full, unemo- 
tional, and unslanted treatment. When the reap- 
praisal is completed (if indeed that ever occurs in 
history!) Biyan \rill appear as a more attractive 
figure, but of course still human and imperfect. Be- 
ing human, he made mistakes. But despite whatever 
mistakes he made, the crusading reformer, on bal- 
ance, was a great force for righteousness and the 
higher morality in this countr}' and influenced many, 
many people for the higher good. About this there is 
no question. His chief concern in his religious ad- 
dresses and ^^Titings of his later years was to resist the 
growing secularism, to insist that God had made man, 

unlike the brute, with a Hving soul, and to emphasize 
a Biblical Christianity that came from God rather 
than man. 

To me, one of the inspiring things about the 
crusading Commoner was not only his far-sighted eco- 
nomic, political, social and rehgious ideas, but the 
way in which he was constantly working to put these 
into effect. He was a man of action. He was not 
the kind who could see wrong enthroned and do no- 
thing about it. He often mentioned how thankful to 
God he was for the fact that so many of the reforms 
for which he had battled, and for which he had been 
greatly criticized, had been enacted into law. But as 
a man of action he could not stop there. He had to go 
on batthng for those reforms still not accepted. And 
I can forgive a man who makes some mistakes when 
he does so much good. For the man who makes no 
mistakes is not likely to do much, if any, good either. 


(Continued from page 2) 

Too much of our time and concern is being 
consumed by complainers and complaints that do not 
really matter. So much is spent on placating those 
who make no valid contribution to any part of Amer- 
ican life that I wonder when we are going to honor 
those who are loyal rather than those who are dis- 
loyal, the patriotic rather than those who lack patri- 
otism, those who are for God, country and peace, 
rather than those who are for indecency, atheism, 
disorder, and a dole society. 

Our nation cannot go on permitting people to 
flout law and order. But where does one hear a 
trumpet sounding a clear call to put an end to our 
complacency and stupidity? There must be an end 
to the molesting of citizens and to the increase of 
crime but where do you hear a trumpet calling us 
to order? 

Authority continues to deteriorate, vulgarity and 
sloppiness continue to increase. There is a continuing 
irresponsibility among the leaders of Negroes, teen- 
agers, college students, yes, and college administrators. 
This is frightening, but the big trumpets are silent 
or sounding calls that do not make sense to rational 



I then turn to the Church. The Church was 
established and organized by God to be His trumpet. 
As long as the trumpet continues to give an un- 
certain sound, who is going to prepare himself for 

We have a Book, and that Book is supposed to be 
our text of truth. It is our only depository of the 
divine revelation made to us by God through Jesus 
of Nazareth. It is our only authority for the Church's 
existence, the Church's message, and the Church's 
mission. It is the only hope we have of a better 
world and a better day. 

What does the Book say? The Book has much 
to say about God as the creating God, as a revealing 
God, as a redemptive God. The Bible also makes 
clear that God is a God of law, of discipline and a 
God of punishment. 

The Book in which we put our trust and from 
which we draw our purpose and our power is not 
obsolete. It has much to say to modern man, and 
nothing quite so essential as the fact that modern man, 
in spite of all, is still a sinful creature in need of the 
saving grace of Jesus Christ. And there is saving 
grace through faith in Him whom God did send! 


This is what the New Testament trumpet keeps 
saying. That is the Church's conviction, even though 
our Christian lives carry all too little dampness bom 
of baptism and the tears of Christ. We need faith 
in Jesus Christ to be modern! That is a fact! Above 
all else we need that, for we cannot rightly be related 
to one another until we are properly related to God. 

What modern man needs is the sound of a voice 
behind him, a voice he cannot ignore, a voice he dare 
not disobey, God's voice. 

We need today authoritative trumpets and peo- 
ple who understand the sound of the trumpet and 
the order it brings. We need this in our own personal 
lives and in our government. We need it in our 
society, we need it in the Church. "For if the trumpet 
gives an uncertain sound who shall prepare himself 
for the battle?" 

I find it difficult to make my peace with much 
that is part of modern life and I cannot help it, for 
you see I was trained in this fashion: if you are 
somebody you dress like it, talk like it, think like it, 
walk like it, worship like it, work like it. And if you 
are nobody, it just does not really matter! 

So I cannot get used to vulgarity, indecency, 
cheapness, shoddiness, sloppiness, lack of patriotism, 
immorality, disrespect for authority, and indifference 
to God. 

I cannot get used to it in the physical, social, 
moral, governmental or economic lives of our people. 
I pray God, therefore, that a trumpet is going to be 
sounded that no one can ignore, a trumpet that will 
harness us for battle, and will determine for us and 
for the future the security of this land, its purity and 
its progress, and in the end the peace and freedom 
of the world. 


B R Y A N 

B L U £ f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 


Dayton, Tenn. 
Permit No. 18 

Vol. 2 

• No. 2 
March, 1968 

B R Y A H 

Vol. 2 

• No. 3 
May, 1968 


A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 

Equipped to Resist 
And Stand 

And Win 

By Ronald Meznar 

People are sometimes interested in the impres- 
sions of a rettimed foreign missionar}'. He seems to 
represent a fresh perspective. The question is often 
asked him, "What do you think about the way our 
country is going?" But for the most part someone 
asks about "our yoiuig people" and usually there 
can be detected an attitude of pessimism colored by 
disgust when this one is posed. 

Without pretending to have acquired a new set 
of insights, I am always ready to comment on one 
thing which I consider to be very helpful for our 
young people — exceedingly helpful — namely, an edu- 
cation in a Christian college. This can be a tremen- 
dous experience and a necessary one. Maybe only 
two years can be spent there in view of the academic 
demands of a given profession. Notv^dthstanding, they 
will be perhaps the two most important years in the 
life of that individual. 

Ronald Meznar graduated 
from Bryan College in 1952 
^^__^^^ with a B.A. degree in English 
Mk-^^^S^'^T F*1^ on^ received the B.D. degree 
■'* *f ^■-s^Jj^.'rA'? WB from Grace Theological Semi- 
nary, Winona Lake, Indiana, in 
1955. He and his wife, Gladys, 
who also graduated from Bryan 
College in 1950 with a B.A. in 
English, have served in Brazil 
since 1957 as education and lit- 
erature missionaries under the 
Association of Baptists for World Evangelism. They have 
three children. 

This article first appeared in the January-February issue 
of the BRYANETTE, official organ of the Bryan Alumni 
Association, and is reprinted here to give wider circulation 
to a timely message. 

The Meznars 

We salute the graduates of 196S — both high school and col- 
lege — and congratulate them on reaching this very significant 
milestone of life. This issue is dedicated to these young people 
who now stand at the crossroads of some of the most serious 
decisions of life. May they be given a proper sense of values, 
true purpose, and direction. 

— The Editor 


Recently, a pastor in Indiana wistfully asked me 
to pray for his son at the State University and for his 
daughter in nurse's ti-aining. They had both "lost 
the edge" on their testimonies for Christ and had 
become apathetic toward the church and distant to- 
ward the church's j^oung people. He lamented that 
they were not holding up under the pressures of 
campus life. Two similar stories were told me in 
other places and I have become concerned again ^^dth 
the need for a thorough grounding in the faith for oior 

No, I do not favor a "cradle to grave" isolation 
that champions a Christian hot-house education where 
there is no contact with the world, no give-and-take, 
no back-building witness before modern unbelief. 
We should not seek such a wall-less monasticism. And 
I am aware that many Christian young people go 
right into the secular university and svirvive. But I 
am concerned about the fatahties and the side-track- 
ing, the scores of Christians that were totally un- 
prepared to stand in faitli and the others who were 
diverted from the "call to service" that tliey had 
received before entering university life. 

The undergraduate age is an impressionable age. 
The sophisticated, agnostic professor impresses his 
students that a modem world has shucked rehgion. 
The fast crowd impresses its contemporaries that a 
new morality is "in." Suddenly it becomes embar- 
rassing to be a Bible-beheving Christian, and in this 
pressure wave not a few go under. 


Therefore, doesn't it make a lot of sense, and 
especially so in view of the improved academic ex- 
cellence of our several Christian colleges, to encourage 
our teenagers to look toward the Christian campus? 
In such an environment there will be no attack on 
faith and Christian morals. Quite the contrary, sym- 
pathetic and qualified teachers will provide a truly 
Christian philosophy of education. And friends, by 
good example, will strengthen a resolve to live for 

Admittedly, I'm partial. It was at a Christian 
college that I received a liberal education, made 
friends who inspired me to live for Christ, met the 
girl who became my wife and mother of ray children, 
and heard the call of God for missionary service. 
The very foundations of my life were laid on a 
Christian college campus. 


Thus, with the question posed, my "new im- 
pression" on what our young people need can merely 
be the old one a little more intensified. The world 
is as hostile as ever to the faith; university classrooms 
remain the strongest citadels of attack on the Word 
of God; the emerging generation is indeed in full 
scale rebellion against the old values. A thousand 
evidences convince us that these are "perilous times." 
The question is: Are our young people, upon gradua- 
tion from high school, really prepared spiritually for 
the total onslaught? The church, the home, the Sun- 
day school have done their part, but has it been suf- 
ficient for the intellectual and moral shocks and pres- 
sures that loom? 

We would question the sanity and loyalty of an 
army that hurled untrained and unprotected troops 
into the heat of battle before the arms and armor 
of a militant and determined enemy. Yet the Chris- 
tian warfare is often waged with a similar madness. 
God has raised up a number of good schools for such 
a time as this. A mighty army has gone out from 

them into all the professions, into pulpits, into mis- 
sion fields of the world. Soldiers of Christ have been 
equipped to resist, and stand, and win. With an eye 
to the great possibilities and great dangers ahead, 
all of this merits our concern, prayer, and investi- 

Presenting . . . 

Chaplain L R Ammerman 

Chaplain Elmer H. (Jim) Ammerman holds 
the B.A. degree from Drury College, Springfield, 
Missouri, and the B.D. degree from Southwestern 
Baptist Theological Seminary, Ft. 
Worth, Texas. He is an ordained 
Southern Baptist minister. 

His military experience in- 
cludes three years with the Navy 
during World War II. After eight 
years in the pastorate, he returned 
to military service in 1954 as an 
army chaplain. His overseas tours 
of duty have included Japan, Ger- 
many, and Korea. From 1957-60 
he was stationed at Ft. Campbell, 
Kentucky, with the 101st Airborne Division artillery, 
then under the command of General William C. 

In June 1967, when Chaplain AjTimerman gave 
the commencement address at Bryan College, he was 
Post Protestant Chaplain at Ft. Benjamin Harrison. 
Indianapolis, Indiana, an assignment which he had 
held for two years. Shortly after his visit here he 
was assigned to duty in Vietnam where he is still 

Chaplain Ammerman is married and has four 
children, one of whom is also in the United States 

Chap. Ammerman 

At Bryan's thirty-fifth annual commencement exercises to be held on the campus on May 

thirty-nine seniors will be graduated with the B.S. degree and thirty-two 

with the B.A. degree. This will bring the total number of Bryan College 

graduates to 978. 

This year's graduates have indicated their plans to enter the following fields: 

42 Teaching in public or private 

5 Directors of Christian education 
9 Graduate study and seminary 

6 Missionary service 

3 Pastorate 

2 Business 

1 each in the following fields: 
chaplaincy, journalism, military 
service, college administration 


By Chaplain (Lt. Col.) Elmer H. Ammerman 

We live today in a materialistic world in which 
a college degree is worth approximately so much 
money. This, of course, will depend somewhat on 
the field in which a graduate has majored. I believe 
that soraetimes we attach too much importance to a 
college degree. If a degree onty means a sheepskin 
and does not indicate that we have received an educa- 
tion, then we have wasted most of otir time in secur- 
ing the degree. 

In 1941 I read an article written by a college 
president who suggested (I thought at the time that 
certainly he could not be serious) that a degree not 
be awarded until five years after the resident work 
was completed. At this time a comprehensive ex- 
amination would be given to determine whether or 
not the individual had continued to study and learn. 
Now, twenty-five years after reading that article, I 
am inclined to agree. 


But let me raise the question again; what is 
your education worth? And more important, is its 
worth measured in earning power, in dollars and 
cents? I realize that we live in a materialistic world. 
None of us can fail to realize this. Each time we 
eat or make a purchase, we realize the high cost of 
living. And as a book recently v\Titten reminds us, 
it is even expensive to die. But I think it worth- 
while to ask, are things really important? Is a large 
home, nicely furnished with all the latest conveni- 
ences, really worthwhile? Must we have two or more 
cars in the family, and for prestige, one of them an 
expensive, status-name type? Must we strive to travel 
in the right circles? Must we get our name in print 
regularly? In our work today, we cannot succeed 
very well if we do not do these things. But are they 
really the yardstick of success? Are things really im- 
portant? I say no. 

I remember hearing a candidate for the presi- 
dential office of the United States speaking in the 
capital of a neighboring state. He declared that in 
the last ten years the average per capita income in 
America had risen $600 annually. He then went 
on to say that this meant we were $600 more free 
than we were ten years ago. What crass materialism! 
Money and freedom cannot be equated. And yet. I 
watched 20,000 people rise to their feet and applaud 

This article is a condensation of the commencement address 
delivered at Bryan College, Mar iO. 1967 . 

that statement. May God have mercy on our 


What then is important? People are important 
— important because they are God's highest creation 
endovi'ed with an eternal spirit and soul. God's o^\'n 
mark is upon them. God delights in the fact that He 
has made man in His own image. Man may have 
marred that image, but there is still that within man 
which cries out for fellowship and relationship to 
the Almighty. In our gaining of education, I hope 
we have learned that people are important. Paul 
mentions being addicted to serving people (I Co- 
rinthians 16:15). 

Recently returning from a world-wdde trip. 
Chief of Staff of the United States Army, General 
Harold K. Johnson, said, "I have seen chaplains an- 
swering questions from the pulpit that men are not 
asking." As a result of his observation, chaplains are 
now attending preaching clinics. It is mandatory that 
each chaplain attend one this year. What General 
Johnson, a fervent Christian layman, was really say- 
ing was, "Make your preaching relevant." 

I have dealt from my pulpit wdth the subjects 
that have to do ■v%'ith people's lives here and now. I 
have preached on the Christian and war, on marriage, 
divorce and remarriage, on teenagers and sex, on 
the new morality, and such topics as are evidently 
a part of the lives of people in our world today. To 
do such preaching requires constant reading, and 
even more, visiting with people of every walk and 
strata of our society. But the results are worth the 
effort. I constantly have people say, "I felt you were 
speaking to me personally today." And lives and 
homes and families are challenged and changed as 
God's Holy Spirit relates the eternal message to our 
temporal situations. 


What about your personal Christian faith? How- 
strong is your faith? The story is told of a small 
girl who was being sent to bed while company was 
still there. She insisted on kneeling for her evening 
prayer. Before she started praying, she looked around 
at everyone in the room and asked, "Does anyone 
want anything?" We need a faith like that for a day 
like this. 

What about your physical self? Are you stay- 
ing strong so that you will have many years in which 
to be useful? Make certain you do. For the body 
that is strong now, simply because you are young, 
^\'ill only stay strong and vigorous if you plan it that 
way, and with a great deal of determination and self- 
discipline enforce yotir plans upon what may well 
be a recalcitrant body. 

Next, look at your personality. It oftentimes 
seems to me that fundamental Christians have a real 
problem here. They may become so legalistic that 

they are intolerable to live with. They may have 
good things to say, exceptionally good things, but 
they may say these things in such a way and from 
such a personality that no one will listen. Let us 
learn to say things which center around the love 
of God, and let us say them in a lovely way. Let 
us be winsome witnesses to the grace of God. Paul 
said, "I have become all things to all men that I might 
win some." And, "Let us not grow weary in well 


There is much confusion today about the spir- 
itual side of hfe. Many religious leaders in America 
do not know what they themselves believe. How can 
they teach others? Christ warned us about the blind 
leading the blind. Bishop Pike of the Episcopal 
Church went to Oxford University for a year to try 
to find w^hat he believed. Some churches in their 
ordination councils refuse to allow the candidate for 
ordination to be questioned about his own salvation 
or how he would explain salvation to an inquirer. I 
think we had better get this matter straight for 

How well is your life in harmony wdth the will 
of God? How certain are you that you are in God's 
directive will? Yes, in the center of His directive will. 
Or perhaps are you only within the area of His 
permissive will? You see God permits people to live 
in horrible ways. He permits the murderer to breathe 
His air and live in His world. He permits liars and 
thieves to run free in our land. He does not direct 
it, and He is not pleased with it, but He does permit 
it. Sometimes people convince themselves that what 
they want to do unquestionably must be the will of 
God. Can we genuinely and frankly lay out our 
hearts before our Lord this day and say, "Here I 
am, use me?" 

We live in a day when two major threats over- 
shadow the fundamental Bible-believing Christian: 
Roman Catholicism and liberalism. Now, the Roman 
Catholics believe the same things I do about the 
person, Christ Jesus. They believe that He is deity, 
the Son of God, bom of a virgin, lived a perfect life, 
died a vicarious death, and arose from the grave to 
live forever. We believe that, too, but their applica- 

tion of how this is to be received, appUed, adminis- 
tered, and executed is different from oxnr belief, and 
they do not offer any assurance of salvation to any 
of their followers. Yet, I declare to you that we 
have a choice before us, which we must make. We 
must, in our generation, hold fast to the Bible as 
God's Word and our rule and guide of faith; or we 
must accept Roman Catholicism with its monopoly on 
continuing revelation. 

Now, I mentioned the other threat, which is 
liberalism, and if you wdll pause a moment to reflect, 
you will see that the liberals, specifically the National 
and World Council of Churches, which has laid aside 
the Bible, is accepting Roman Catholicism. And those 
who are not have indeed become nothing more than 
social institutions. 

Now, to do the will of God is most important. 
And the waj^ w-e do the will of God is to make full 
surrender to Him. In surrendering we gain every- 
thing. Does this sound strange to American ears? 
More familiar in our age of materialism are the terms 
greed, grasping, self-aggrandizement, situational mo- 
rality, free love, and other terms which place the in- 
dividual in the center of the universe and crowd out 
the living God as Saviour and as Lord. Now, I know 
that you cannot have Christ as Lord until first you 
accept Him as Saviour. But, as I read carefully the 
pages of the New Testament, I am more and more 
convinced that we cannot have Him as Saviour unless 
we also accept Him as Lord of life. 

Seriously, in these quiet and important moments 
as you step out of the world of the classroom into 
the rough-and-tumble of the hfe you have chosen, 
do you know what is important! Do you know that 
people are important! That you as a person are 
important! And that people are important because 
of their relations to God? Are you only a creature 
of the Creator? (All men are this) . Or are you a child 
of the King, a son or daughter in the family of Al- 
mighty God? Bom into this position through a de- 
nouncing and denying of yourself and through ac- 
ceptance and receiving of the Lord Jesus Christ? 
If you genuinely know Him and are striving to walk 
in His will and way, I have no fears for your success. 
You have the right goal; you know what is important. 

B R Y A M 

B L U E P R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 


Dayton, Tenn. 
Permit No. 18 

Vol. 2, No. 3 
May. 1968 

B R Y A M 

Vol. 2 

» No. 4 
July, 1968 


A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 



And Poverty 

By William Stringjellow 

The moral complacency of most citizens in regard 
to poverty is largely due to the success this society 
has achieved in keeping the poor out of sight: the 
mind is not appalled by conditions the eyes have not 
seen; the conscience is not moved by what the nostrils 
have not inhaled. 

Concealment, indeed, is one synonym for ghetto- 
ization. Whether the concealment of poverty in 
urban society has been wickedly calculated I doubt, 
although the consistency and similarity of the patterns 
of concealment throughout the country make that a 
fascinating hypothesis. More likely, as far as most 
middle-class citizens are concerned, the poor have 
been put out of sight almost inadvertently; very often 
this has been done in the name of renewal and for the 
sake of civic improvement. 

Thus the reconstruction of the central city in 
Minneapolis caused the relocation of the old down- 
tov^Ti Negro ghetto to another part of the city. It seems 
as if in one stroke the blight of the downtown area has 
been removed and the Negroes have vanished. In 
Buffalo, the new thruway to handle the increased 
traffic from the white suburbs to the business district 
has been constructed right over the roofs of the tene- 
ments, quite effectively and very effectually hiding 
the ghetto and literally burying its residents. In prin- 
ciple, the same approach has been taken in almost 
every city. 

From "Dissenter in a Great Society." by William Stringfel- 
loiv. noted author and lecturer. Copyright © 1966 by Wil- 
liam Stringjellow. Reprinted by permission of Holt, Rine- 
hart and \Vinston. Inc. 


The concealment of poverty by ghettoization of 
the poor means that both prosperous and poor live so 
separately and have so little human contact of any 
kind, are so accustomed to acting out a charade in- 
stead, that each regards the other in stereotypes which 
seldom- contain much truth. The most popular stereo- 
type of the poor is that in America a person is poor 
by choice and not because of circumstances beyond 
his own influence. Thus, if the poor were not so lazy, 
they would not be poor. If the poor were not so pro- 
miscuous, they would be able to support themselves. 
If the poor were not so profligate in drugs and drink 
and other dissipations, they would escape from their 
misery. These are the common variations of the same 
theme that accounts for poverty as proof of moral de- 
cadence. Driven to its ultimate logic, to be poor is a 
grave sin. Such a stereotype of the poor is credible 
and popular among the prosperous because it implies 
that to be prosperous is a sign of moral superiority. 

Neither side of the stereotype is true, however, 
either empirically or theologically. Poverty, like 
wealth — in America as elsewhere — is more often a 
matter of inheritance and coincidence than of choice 
or initiative. 

Apart from a few of those saints, I have yet to 
meet a man who elected to be poor, and I have never 
met an affluent man whose estate could be truthfully 
accounted for as his own individual accomplishment. 
If one is born an American Indian — for instance in 
Oklahoma, where most Indians subsist on govern- 
mental charity — the chances are about three to one 
that one will, like his forefathers, remain confined 
to a reservation, never have his intelligence or other 
capabilities recognized or utilized, be deprived of any 
education qualifying him to leave the reservation and 
secure and hold outside employment, or, in turn, be 
able to locate a habitable place to live off the reserva- 
tion, enter a church, obtain a loan, be bonded, open a 
charge account, secure a license from public agencies, 
or even conveniently get a haircut. 

Much the same is the lot of the offspring of mi- 
grant crop workers in California, in New England, in 
Virginia, in upstate New York, and elsewhere in the 

country, or, to take another example, of the heirs of 
miners who have been unemployable for a generation 
in Appalachia. And, if one is an American Negro 
male and is born in the ghetto, it is probable that one 
■\vill die in the ghetto. 

This stereotype, that the poor are morally deficient 
and that, therefore, their poverty is their own fault, 
is particularly asserted at the present time as a des- 
perate rationalization for the denial of equal rights in 
societj^ to Negro citizens in the northern cities. The 
argument is that many ethnic groups have immigrated 
to this country — Jews and Poles and Hungarians and 
Italians and Portuguese and Irish and Germans — and 
while suffering some discrimination and conflicts, 
have gradually and successfully been absorbed in 
American society. Parts of Harlem used to be immi- 
grant slums — those other groups escaped from the 
slums and have "made it" in this country, why 
haven't the Negroes done the same? 

The answer, unhappily, is ludicrously obvious; it 
is also very sad and terrible. The answer is that the 
pattern of assimilation in urban life of immigrants 
from other nations has not been applicable to Negro 
citizens because Negroes are not immigrants. Apart 
from the Indians, thej^ are the earliest Americans, 
arriving as thej^ did, however reluctantly, three 
centuries ago when the slave trade to the North 
American continent began. They have a venerable 
and utterly unique American ancestry that no others 
— of all the varieties of language, nationality, or race 
which have come to America — can claim or approxi- 


Moreover, the precedent of immigrant assimilation 
in the great Northern cities has not applied to Negro 
citizens because white supremacy has been the domi- 
nant ethic in virtually every realm of society in Amer- 
ica for the past three hundred years and remains en- 
trenched even today. In 1967, of course, it is often 
a de facto, patronizing racism more subtle than in the 
days of chattel slavery or of militant segregation in 
the post-Civil War era, but it has remained effective 
enough to imprison and immobilize multitudes of 
Negroes for generations in the urban North. 

Immigrants from Europe surel}^ had trials and 
travails on coming to these shores, but they never 
threatened by their presence or challenged by their 
conduct the ethic of white supremacy. Thus their 
eventual assimilation was not hindered, once language 
barriers had been muted, cultural distinctions diluted, 
and religious and nationalistic prejudices challenged. 
It is white supremacy — not moral inferioritj^ and 
not choice — that accounts for the black ghettos. 

One of the ironies for those among the white and 
the prosperous who fondly preach, free enterprise and 
individual initiative as the virtues which, no doubt, 
they can be is that racial supremacy is so manifestly 
inconsistent with these ideas. It is an extravagant 
hypocrisy for white people who are well off to scold 
Negroes who are not, for lack of enterprise after 
having kept them so long in servitude, then in separa- 
tion, and now locked up in the slums. Whites cannot 
really have it both waj'S: if they cherish freedom 

of initiative, they must forego white supremacy; if 
the}- have more affection for the latter, let them at 
least forbear from denouncing those whom they 


Every time one of the northern urban ghettos ex- 
plodes there are pious outcries from political bosses, 
editorial writers, and clergy, who should know better, 
all wringing tlieir hands and calling for a respect for 
law. But what law have the ghetto poor known that is 
worthy of respect? It is time to recognize that there is 
now an almost complete collapse of confidence in the 
law on the part of the poor; more and more, the 
ghetto people are tempted to take the law into their 
own hands. 

What accounts for this? Occasionally there is 
some traumatic and notorious incident which drama- 
tizes the estrangement between the law and the 
poor — a Negro teen-ager is killed by an off-duty 
white cop, a boy who is poor is forced to confess to 
abominable crimes he did not commit — but such 
cases by themselves do not account for the deep and 
basic hostility that exists. It is. rather, that each 
such case summons to the memories of the poor all 
those common, redundant, and apparently tri\'ial com- 
plaints which make up their experience of what the 
law means in practice; rent gouging, vermin infesta- 
tion, usury, installment credit rackets, lack of water 
or heat, the endurance of verbal or minor physical 
abuse at the hands of the police, the obstacles to ob- 
taining bail if 3'ou are Negro, various impediments 
to registration and voting, being forced to plead 
guilty because it is more convenient for the court if 
you do — and if you don't and are found guiltv'. it \\i\\ 
be all the worse — the unavailability of remedies in 
domestic relations because it simph' costs too much 
to get a legal separation or divorce. 

Ever)r such case only serves to recall all the num- 
berless, anonj^mous, and supposedly minor matters, 
through the generations, in which those who are poor 
and those who are black in American society have 
suffered indignity, persecution, discrimination, and 
harassment in one way or another under the auspices 
of the law. For the ghetto poor, in brief, the law is 
a symbol of their rejection by society. 

Is there a breakdown of law and order in the 
inner city? Is there crime in the subways and violence 
in the streets? Ai'e the police sometimes assaulted 
when they try to make arrests? Are there riots in 
Watts and Cleveland and Rochester and skirmishes in 
Springfield and Roxbur\' and Woodla^^■n? Will next 
season be long and hot. volatile and bloody? Answer 
all such questions in the affirmative — but then ask — 

The answer is that the accumulation of griev- 
ances against the law — and how it has been made and 
administered for so long — has become more than can 
any longer be endured. Besides, what is to be lost? 
The worst that can happen is that one would be killed, 
and if one is a ghetto person in America one is al- 
ready as good as dead. 

{Continued on back page) 

Your Influence Counts! 

By Bernard R. DeRemer 

"I exhort therefore, that, first of all, supplica- 
tions, prayers, intercessions, and giving of thanks, be 
made for all men; For kings, and for all that are in 
authority; that we may lead a quiet and peaceable 
life in all godliness and honesty." (I Tim. 2: 1, 2) 

Every Christian should bear a testimony and 
influence in his community and upon his govern- 
ment, in various ways. First of all, prayer is the 
great responsibility and privilege of every child of 
God, yet few do intercede in this area except under 
the threat of nuclear warfare, presidential assassina- 
tion, or some other national tragedy. 

But the Christian's duties do not end with prayer. 
It is only reasonable for works to accompany and 
follow faith. Nehemiah "prayed to the God of heav- 
en," then respectfully asked heathen king Artaxerxes 
for permission to rebuild Jerusalem. "And the king 
granted me according to the good hand of my God 
upon me." (Neh. 2:4, 5, 8) Not every petition to 
every politician today will be so immediately suc- 
cessful. Nevertheless, every citizen can and should 
work for a tangible, positive influence upon govern- 

It goes without saying that the Christian will 
obey the laws of the land. He wall exercise his right 
of franchise, intelligently. And he will support his 
government — local, state, and national — as a basic ob- 
ligation of citizenship. These are obvious and un- 
questioned principles. Yet an important area is all 
too often neglected — that of communicating with con- 
gressmen and other government officials. 

Frank N. Ikard, a former congressman, has pre- 
sented a host of helpful suggestions in "How to 
Approach Your Congressman," adapted here by per- 
mission of the Chamber of Commerce of the U.S. 

Mr. Ikard urges every citizen to: 
Know his congressman 
Know his subject 
Know his procedure 


Half of all U.S. adults do not know the name 
of the congressman of their district. If you don't, 
it's your own fault! Some government officials have 
a lifetime tenure in office. A U.S. senator is elected 
for six years. But the representative — your repre- 
sentative — serves only two years. This means that 
every other year he must campaign for re-election. 
He is eager to meet constituents and learn about 
their problems. He represents his entire district. Dem- 
ocrats and Republicans, and he tries "to please all his 
people all the time, even though he knows this is im- 

Learn who your paid officials are! The Congres- 
sional Directory, available in most libraries, lists all 
representatives and senators, with biographical 
sketches, home addresses, and a wealth of other mate- 
rial. You can readily locate your own district from 
the breakdown by county and finer detail in large 
metropolitan areas. If possible, visit your congress- 

man in his district office or in Washington. Then 
when you write or call him, you will not be a total 


Next, be sure of your subject. Mr. Ikard, declares, 
"Of the sackful of mail hauled into a congressman's 
office every morning, only about one letter in 25 will 
be from a constituent who really knows his subject." 
The staff can't tarry long trying to explain the details; 
tomorrow will bring another 300 letters. So, the un- 
informed letter writer "receives a vague but pleasant 
stock reply that pleases no one, including the con- 

Fortunately, few are so ill-informed as the person 
who wired a congressman not to sign "the Bill of 
Rights." But ignorance is appalling, in spite of all the 
efforts of multitudes. Trade associations, political 
parties, and innumerable other organizations grind 
out a ceaseless flow of material on legislation and 
regulations, geared to the special interests of their 
members and others. The New York Times, Chicago 
Tribune, and other leading publications issue daily 
and weekly digests of the status of all major legisla- 
tion before congress. And, of course, all daily papers 
include at least some coverage of such matters. 

One of the best ways conservatives can keep in- 
formed is to subscribe for Liberty Letter, issued 
monthly by Liberty Lobby, 300 Independence Ave.. 
S.E.. Washington, D.C. 20003 ($2 a year). This 
publication analyzes major legislative issues, pre- 
senting the pros and cons, and providing complete 
information so that citizens can express their approval 
or disapproval, efficiently and effectively. 


Then, know the procedure. If you are endorsing or 
opposing particular legislation, write when the bill is 
pending in committee. Do not wait until the bill is 
brought to the floor. The place to "kill" or amend a 
measure is in committee. And the vast majoritj' of the 
thousands of bills introduced anniially die in commit- 
tee — lacking sufficient popular interest and support 
ever to be brought up for hearings, much less a vote 
on the floor of congress. 

The best evidence is often your own personal ex- 
perience. How will this matter affect you, your 
family, your business? Give your congressman facts 
and figures clearly and concisely. 

More helpful tips: Type your letter if possible 
. . . keep it simple and personal . . . only one sub- 
ject in each letter . . . write your own congressman 
first ori any national subject; if it is outside his field 
of specialty, he will know the proper action to take. 

AVOID pressure mail like the plague . . . tele- 
grams (most fail to give enough information) . . . 
mimeographed or other forms (a letter to Senator 
A.S. Mike Monroney actually began "Dear Senator 
Smith") . . . threats to vote against him. 

Follow your congressman's record. When his vote 
pleases you, write and tell him! Never feel your 
letter would impose on your congressman; if mail 
drops off, he begins to wonder which fences have 
broken down. 

Do not feel insulted if you receive form communi- 
cations or news letters sometimes in reply; if these 
devices were not used, congress couldn't keep up with 
50 million pieces of mail a year. 

But you say, "A/.r letter won't count." Snow- 
flakes are about the most insignificant objects imagin- 
able, yet enough of them can stop a locomotive! 
Enough of them haUed Napoleon's armies! And letters 
from Christians and others concerned can wield a 
mighty influence. 

In some instances, even a single letter has had 
a dramatic effect. Senator John J. WilHams (R-Del.), 
noted for his revelations of shocking corruption in the 
Internal Revenue Service, has stated that a single 
letter from a constituent prompted some of his inves- 
tigations. An Illinois citizen's letter alerted former 
Senator Paul Douglas to a land scandal — and led 
to a $30 million saving. 

But of course it is generally the volume of mail 
that counts. According to U.S. News & World Report,^ 
an "avalanche of spontaneous letters to Congress" 
triggered the vote censuring Rep. Adam Clayton 
Powell in 1967, preceding his expulsion from the 
House of Representatives — one of very few such cases 
in history. Many other less dramatic instances could 
be cited showing the power of the pen. 

A serviceman headed for Vietnam wrote re- 
cently, "The only thing that can possibly save our 
country is a nationwide revival and for every Amer- 
ican to claim the promise of II Chronicles 7:14. But 
we can still do much on the political front to straight- 
en out that one phase of the mess we're in, which has 
so many facets — pohtical, economic, moral, etc." 

Your influence counts. Will you use it? 


{Continued from page 2) 


I had supposed — naively, as it turns out — that 
the American ideological struggle had been settled ir- 
revocably a century ago by the Civil War. Even tak- 
ing into consideration all the other skirniishes before 
and since, it was that momentous division of the 

nation that dramatized the issue of property versus 
persons most terribly and most bluntly. After all, 
ideologically, what was the Civil War about? It was 
about whether certain human beings are property or 
persons: if chattels, then society belongs to those who 
acquire, possess, or control property; if persons, then 
human rights, verified by nothing more than being a 
human being, have precedence in society over 

Subsequent events demonstrate that the American 
ideological conflict was not decisively settled by the 
Civil War; at the very least, the struggle continues. 
The crises of poverty, race, and technology in con- 
temporary America have provoked a strenuous re- 
surgence in the advocacy of mere property rights as 
the basis of society. Some argue, of course, that the 
acquisition and possession of property itself repre- 
sents a human right from which all other rights are 
appropriately derived. It is a self-serving argument- — 
persuasive only to those already privileged with 
money and other forms of property, or to those who 
labor under the illusion that someday they will some- 
how accumulate property. 

One is haunted by the impression that, for Christ- 
ians, if not for other men, the issues of money and 
property of all sorts were long ago settled. Heed these 

Jesus admonished the rich young man who sought 
justification to dispose of what he had and give it to 
the poor and thereby follow Christ. Is that warning 
now forgotten? 

Jesus purified the temple when it had become a 
haven of thieves. Is that no precedent for the Church? 

Jesus was nursed in a shed, did not follow the oc- 
cupation of his father Joseph but became an itinerant, 
had no place to sleep, sought out the poor and dis- 
advantaged, and blessed them many times and many 
ways. He was seldom welcomed among the affluent; 
by all accounts he was poor himself in every worldly 
sense, and declared that money belongs to Caesar. 
Where the Church and the people of the Church for- 
sake his poverty, is not Christ thereby foresworn? 

Although money and property which money be- 
gets accomplishes, in America, fabulous and terrifying 
feats, no camel has yet passed through the eye of a 

After all, the price, in money, of the life of Christ 
was thirtv coins. 

B R Y A M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Proft Organ. 
US Postage 


Dayfon. Tenn. 
Permit No. 18 

Vol. 2, No. 4 
July, 1968 

B R Y A H 

Vol. 2 • No. 5 
September 1968 


A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 

Why I Chose a Small College 

By Joyce Lixkridge 

Before settling on Bryan College, I considered several schools. Penn State, University of Pennsylvania, 
and Temple University were three of them. It seemed that all the schools I saw were just too big. 

Two factors made my choice of a small college difficult. First, mv hometo^^Tl of Willow Grove, Penn- 
sylvania, is college-conscious. Second, I'd been elected to the National Honor Society in high school, so some 
friends put pressure on me to go to a big university. 


Then I visited Bryan College, a small. Christian, 
liberal arts college in Dayton. Tennessee. Friends had 
recommended the school. Immediately I noticed the 
special "Bryan College family spirit" often mentioned 
by these friends. I felt that this spirit was genuine. 
The school seemed to offer just what I needed for 
spiritual gro\\'th. 

I have always liked interacting with people, and 
I felt I wanted a Cliristian education as well as oppor- 
tunities for Christian sers-ice in the community. 
Bryan's student body of about 300 offered many op- 
portunities for the former. The strong, Bible-centered 
curriculum and close college-communitj' ties offered 
the latter. 

I came to Bryan in January- 1967 and hope to 
complete four years in three and a half. Fm carrs'ing 
extra courses in a scholarship program. That means 
I'm getting help with my tuition through Brj^an's 
Student Aid Program. 

My major is English. I hope to teach it in junior 

Joyce Lukridge is a current student at 
Bryan College, an excellent student and 
campus citizen who has demonstrated out- 
standing leadership qualities. 

During the past summer Joyce has 
been engaged in missionary work in Eu- 
rope under the auspices of Operation 

She is a second semester sophomore 
majoring in English. 

This article is reprinted from POWER 
LIFE by permission. Copyright. 196S. 
by Scripture Press Publications, Inc., 1S25 
College Avenue. Wheaton, Illinois 60157 . 

college or Bible school if I don't go into some evange- 
listic work \\dth young people. 

Brj^an offers a ^^ide variets' of majors for a small 
college. Besides English, it's possible to major in 
ancient or modern languages, Bible, philosophy and 
Christian education, history and social sciences, 
mathematics, the natural sciences, music, or health 
and physical education. 

Bryan has a state-approved teacher certification 
program recognized by the University of Tennessee as 
well as other colleges for undergraduate transfers and 
graduate work. (Bryan hopes to be accredited by the 
Southern Association of Colleges next vear or by 

As a member of the Brj^an College family, I can 
see what makes up the school's special atmosphere. For 
one thing, there's an almost fierce school loyaltj- and 
team spirit. You see this displayed at basketball games 
or on the soccer field. And we have especially good 
times at annual events such as special banquets. 


Most important, I'm sure, is the relationship be- 
tween students and faculty. The faculty meets to pray 
for the students and is willing to help us in any way — ■ 
academically or spiritually. Teachers are wlhng to 
discuss and share their own experiences with Christ. 
There is a continuity between their lives and teach- 
ing that's hard to explain but easy to see. It was 
through this loving spirit in the faculty that I saw my 
own need to be honest with myself before the Lord. 

I came from a Christian home and at an early 
age received Christ and dedicated my life to Him. I've 

been acquainted with the Scriptures from early 
childhood, too. Even when young, I thought a lot 
about how they applied to my daily life, though I 
sometimes questioned God's existence and His ways. 

Through my teens, I searched the Bible for help 
in daily hving and felt I was on the right track, 
though I didn't know Christ or experience the reality 
of His Spirit as I do now. Though I tried to maintain 
respectable principles in high school, I didn't witness. 
I lacked the faith that God had crucified my sin with 
Christ. With my doubts I couldn't share Him. 

During my first semester here at Bryan I learned 
that I could not gain the knowledge and reality of 
God I had wanted through my efforts or good works 
only. I began to depend on the Lord to show me areas 
in my life where He could work. He showed me that 
the power of self reigns in my life and I could never 
defeat my sin nature unless I daily committed myself 
to the Lord. Since then, the Holv Spirit has become 
a reahty to me, and I'm seeing Him work in my life 
as never before. 

For instance, before I came to Bryan, I didn't 
care how others felt or worked out their problems. I 
never considered how God could use me to help 
others. But here the Lord has given me a special bur- 
den for people who don't know Christ as Savioiir. I 
have been able to share Christ with them. 


As Dorm Council president, I have been able to 
represent the girls in the dormitories. Dorm Council 
assists in maintaining effective student government 
and works to improve the spiritual aspects of dorm 
life. At Bryan we meet for weekly prayer meetings 
and singspirations, for instance. 

I've always enjoyed watching people and study- 
ing them. Because of this, I began to enjoy fellow- 
ship with people of other races. I started teaching 
English to a Japanese lady, a neighbor in Pennsylva- 
nia. We have been good friends now for three years. 
I feel a warmth toward Oriental people because of 
my association with her. 


Then when I came here to Bryan I met Miranda 
Wong, a Vietnamese girl. We have come to know 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year liberal arts college, Bryan offers the 
Bachelor of Arts and Bachelor of Science degrees 
in eighteen major fields of study. The College is 
conservative in theology, evangelical in practice, 
and aspires to be an undergraduate college of first- 
class academic quality, thoroughly Christian in 
character, emphasizing educational excellence and 
a Biblical spiritual life in an environment of cul- 

each other well and can share thoughts and expe- 
riences freely as roommates. 

Last February she went through a hard expe- 
rience. She saw newspaper photos of her own home 
area near Saigon completely destroyed. She hadn't 
heard from her family for quite a while. This was a 
difficult time for her. We have prayed together several 
times and I feel this has helped her with homesickness 
and other problems of adjusting to our country. 

Because of my friendships with my roommate 
and Dao Le, another Vietnamese student, I've done 
a lot more thinking about our position in Viet Nam. 
I feel strongly now that our country should be there 
and remain there as long as the Communist threat 

Besides these experiences with Orientals, I've 
been coaching a quiz team of Negro high school kids 
in Pikeville, a mountain town about 17 miles from 
Bryan. I'm sure the Lord led me into this work. 
Through these kids, I learned that I could share my 
faith with them if I was willing first to get to know 
them as individuals. 

(Continued on page 4) 

Presenting . . . 

Willard L Henning 

Dr. Willard L. Henning, professor of biology and 
chairman of the science department at Bryan College, 
holds the Ph.D. degree from Ohio 
State University. He is a member 
of several professional societies and 
has authored a number of articles 
for professional journals. 

Dr. Henning has traveled 
abroad in New Zealand, New Cale- 
donia, and the Hawaiian Islands. 
During his years at Bryan he has 
developed a zoological museum 
with an impressive collection of 

As a man of strong Christian testimony. Dr. 
Henning is active as a Christian witness and admir- 
ably combines the truth of Christianity both in theory 
and practice. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such 
as annuities, trusts, and bequests. Nt^ i 

Wake Up, Amerkal 

By Willard L. Henning, Ph.D. 

We Americans consider our nation to be the 
greatest of all contemporary nations. Apparently we 
enjoy more individual liberty, more wealth, more 
opportunities, and a higher standard of living than 
any other nation. Do we dare claim we have created 
this good land or that our ov^'n power and strength, 
apart from God, has brought us to our present state of 
plenty and prosperity? Surely "it is he [the Lord thy 
God] that giveth thee power to get wealth" (Deuteron- 
omy 8: 18b). Surely he has brought our ancestors 
into this good land and has given our past leaders 
truth whereby we have been able to establish and 
maintain our freedom (John 8:32). It seems most ap- 
propriate that we should pause and worship with 
thanksgiving the One God who is Author of all 
things during Independence Day. 


It is obvious that anything which man loves 
more than God. and which comes between him 
and God, is an idol. Joshua admonished the Chil- 
dren of Israel to "Revere the Lord, and serve Him in 
sincerity and truth. Reject the gods which your an- 
cestors served beyond the river and in Egypt, and 
serve the Lord. However, if it seems wrong in your 
eyes to serve the Lord, choose today whom you will 
serve, whether the gods whom your fathers served 
beyond the river or the gods of the Amorites in whose 
land you live. Nevertheless, I and my house, we shall 
serve the Lord." (Joshua 24:14, 15 Berkeley trans- 

Today the American people seem inclined to 
serve many idols or false gods, particularly monev 
and the advantages they can gain from wealth, such 
as entertainment, ease, pleasure, indulgences and 
self-pride. Critical decisions are being made between 
God or self, the authority of God's Word or man's 
philosophies, truth or propaganda, labor bosses or 
the masses of working people, civil authorities or 
criminals, the philosophy of democracy or of socialism 
or communism. Will ovir next president be a states- 
man, or \^dll he be a politician who will attempt to 
silence or discriminate against those who disagree 
witli him? 


What factors have led to (1) increased violence 
on the part of labor unions, (2) increased race riots 
\\dth burning and looting, (3) uncontrolled crime in 
cities, and (4) rebellious student groups taking con- 
trol, temporarily, of large universities? In the settle- 
ment of disputes such as between labor and manage- 
ment is it logical that one party always be given its 
rights (or say so) and the other party no rights but 

-Reprinted from CHRISTIAN VICTORY by permission 
of Christian Victory Publishing Company, 2909 Uma- 
tilla Street, Denver, Colorado 80211. 

only the full responsibilities after the settlement, or 
vice versa? 

Are these happening in spite of God's will, or 
are they the result of our rejection of God's authority 
and Word as it applies to today's problems and 
issues? Surely our nation has a good Christian founda- 
tion as laid by our founding fathers and the men of 
prayer and faith who framed our constitution. Our 
past has been strongly influenced by men who prayed 
fervently such as Washington, Lincoln, Wilson, 
Bryan and others. 


Important decisions have been made over the 
past thirty to forty years which may determine 
whether we will continue as a separate nation that 
is at least traditionally Christian or whether we will 
continue to make treaties and compromises with 
nations which have adopted atheistic philosophies 
that are foreign to the Bible. Such compromises have 
resulted in our gradually adopting their ideas and 
philosophies, and have invited the working of sub- 
versive groups increasingly within our nation. At 
the same time modernism in the leadership of large 
denominations has certainly contributed toward our 
increasing heathenism as a nation. 

Without the Bible as oiu' guide, can ive continue 
to be an example of a Christian nation among other 
nations? Does God's Word have any -wisdom and 
counsel that could be applied to perplexing situations 
we are faced with today? I personally am convinced 
that God has the answer to every problem or situation 
we ever have or ever will face. 

What are some present trends and tendencies 
which are causing problems, and which seem to run 
counter to God's Word (and to common sense)? One 
idea which is gaining ground is that the federal, state, 
or local government owes a living to all considered as 
"poor." In Genesis 3:17c we read, "by toil [from the 
soill you shall eat from it all your life." In Genesis 
3: 19a we read, "In the sweat of your brow you must 
make a living." Why should \ve launch on a program 
of Federal handouts to people who can and should 
work? It is obvious that certain aged, afflicted and dis- 
abled people cannot earn a living and that provision 
should be made for them. 

In Matthew 26:11 Jesus said, "ye have the poor 
always with you." In Matthew 25:15 and 1 Corin- 
thians 12:28 we find that people differ in ability, as 
well as in responsibility. Are they not rewarded (or 
paid) according to what they earn? Will not every 
man be rewarded according to his works (Matthew 
16:27)? No doubt many inconsistencies in the pay 
scale for many laborers today will be made right dur- 
ing the millennial reign of Christ. 


During World War I we made every effort to 
crush Kaiser Wilhelm and his warring nation which 
threatened to make slaves out of free western nations. 
During World War II we made every effort to crush 
Hitler, Mussolini and Hirohito in their ambition to 
make captives out of the free nations of the world. Yet 
we were indifferent to the Russian and Chinese com- 
munists actually taking away freedom and murdering 
many innocent people of many formerly free nations 
of the world. As a nation we have refused to acknow- 
ledge that the communist leaders of communist-con- 

trolled nations are arch enemies of Christianity, of 
genuine Christians, of right, and of the truth and of 
freedom as given in the Bible. 

The Bible plainly predicts the doom of what is 
identified as Russia in Revelation 20:7-9. Why do 
we not recognize the evil force back of the rnany re- 
bellions and acts of violence and destruction in many 
parts of the world? Why should we oppose the Satanic 
forces back of the North Vietnamese army in only a 
half-hearted manner? General Douglas McArthur, 
a General of proven military ability, refused to lead 
an army in any situation he was not permitted to win. 
We are admonished to be steadfast in completely re- 
sisting our spiritual enemy in I Peter 5:8. Will not 
the enemy become stronger if he is not crushed? Can 
a weed be killed by cutting off the tips of its branches? 


Should grievances between races be settled by 
public demonstrations, mobs or riots? In Matthew 18: 
15-17 Jesus taught that the proper way to settle dif- 
ferences is by private or public consultations regarding 
them. It is obvious that injustices toward the Negro 
race for many years have spawned present racial 
violence. It is equally obvious that rebellion against 
authority leads to punishment (Romans 13:1, 2). 
Have not the leaders back of the civil rights movement 
been indirectly responsible for the loss of many lives, 
needlessly? Jesus warns about taking up the sword 
against others, Matthew 26:52. 

The Bible plainly teaches that sin and acts of 
crime are to be punished at the hand of man, Genesis 
9: 5, 6, and that he is responsible for those around him. 
Under the law of Moses criminals were quickly 
punished without exception as a means of ridding 
the nation of evil. Thus, all were led to fear God and 
realize the importance of observing His laws. In 
America the tendency has been toward leniency and 
granting freedom without genuine punishment to 
more and more criminals. Does man assume that he 
is wiser or more just than the God of the Bible? Surely 
his method has not resulted in any decrease in crime. 
It has been estimated that from half to three-fourths 
of the violent crimes have been committed by those 
who have had at least one jail sentence previously. 
Some modernist leaders claim the heart of man is 

good and only needs encouragement or self expression. 
On the other hand we read in Jeremiah 17:9. "The 
heart is deceitful above all things, and desperately 
wicked: who can know it?" 

Will America ever come back to God and His 
Word, and the tide of evil be turned back? Surely it 
is time for a nation-wide revival and repentance. 
Otherwise deterioration and judgment will continue. 
In II Chronicles 7:14 we read, "If my people, which 
are called by my name, shall humble themselves, 
and pray, and seek my face, and turn from their 
wicked ways; then will I hear from heaven, and will 
forgive their sin, and will heal their land." Surely 
the people's hearts must be right wdth God before they 
will give serious consideration to God's Word. 

Why I Chose a Small College 

(Continued from page 2) 

Our student council this year has helped revise 
the student handbook. We have worked hard to 
justify new objectives to some of our old rules, and we 
have paved the way for open expression of student 


Bryan has offered me rich experiences. Even 
Bryan's setting evidences the spiritual warmth and 
harmony in the school. Our 82 wooded acres atop 
Bryan Hill look out across Chickamauga Lake and 
the Tennessee Valley to Walden's Ridge in the Cum- 
berland mountains. The Campus is located 38 miles 
from Chattanooga, Tennessee. 

Most of the buildings of the 38-year-old school, 
named for the great Christian statesman, William 
Jennings Bryan, have been built in the last ten years. 
We have, for instance, new dorms for men and 
women students, and new classroom facilities were 
opened this fall. 

And there is plenty of room for Bryan to expand. 
The goal is a number of new buildings and an enroll- 
ment of about 800. 

Bryan not only aims to remain small but seeks 
to maintain the same excellent spiritual and academic 
atmosphere it now has. I'm glad, for there are other 
Christian young people who will need the climate 
I've needed for maturity, and I believe they can find 
it at Bryan. 



I give, and bequeath to William Jen- 
nings Bryan College, a non-profit organi- 
zation, incorporated under the laws of the 
State of Tennessee, and located at Dayton, 

Tennessee, the sum of ,. 

or percent of my estate, or the 

residue of my estate to be used as the 
Trustees of the College may direct. 

*This form of bequest should be used 
only after consulting your legal adviser. 

B f< Y A M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 


Dayton, Tenn. 
Permit No. 18 

Vol. 2. No. 5 
September, 1968 

9614 MAPLE 

■l:?9 10 2 ) 

B k Y A M 

Vol. 2 • No. 6 
November 1968 


A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 


I Prorkmattan to 
I All m Ptlgrtms 

% Inasmuch as the great Father has given 
♦:• us this year an abundant harvest of Indian 
•> corn, wheat, peas, beans, squashes, and garden 
% vegetables, and has made the forests to 
•:• abound with game and the sea with fish and 
;> clams, and inasmuch as he has protected us 
% from the ravages of the savages, has spared 

♦ us from pestilence and disease, has granted 
•J; us freedom to worship God according to the 
% dictates of our own conscience; now I, your 

♦ magistrate, do proclaim that all ye Pilgrims, 
'^ with your wives and ye little ones, do gather 
% at ye meeting house, on ye hill, between the 
I hours of 9 and 12 in the day time, on Thurs- 
% day, November ye 29th, of the year of our 
% Lord one thousand six hundred and twenty- 
•J; three and the third year since ye Pilgrims 
% landed on ye Pilgrim Rock, there to listen to 
•:• ye pastor and render thanksgiving to ye Al- 
;> mighty God for all His blessings. 


.> Ye Governor of Ye Colony 



•:• The first Thanksgiving Proclamation was 

% made by Governor Bradford three years after 

;:;; the Pilgrims settled at Plymouth. His words 

♦ held special meaning for the Pilgrims who had 
•:• gone through indescribable hardships in settling 
% their new homelands. 


Ihanksqwinq Tidings 

By Bernard R. DeRemer 
Thanksgiving Day, the first of the national hoU- 
days to be established in our country, is "in a sense 
the most American, after Independence Day," as the 
New York Times puts it, and "the one day that is 
purely American," as O. Henry observed. 

Traditionally, Thanksgiving is thought to have 
originated with the Pljonouth Pilgrims in 1621, mark- 
ing the first bountiful harvest on the new continent. 
The docimient quoted in the preceding colimin is 
said to be the first such official proclamation. 


But of course the real origin of Thanksgiving 
goes far back into the ancient world. Long before the 
people of the Nile learned to measure a year, they 
gave annual thanks for the grain crops that would 
carry them through the hard months ahead, according 
to the National Geographical Society. The Old Testa- 
ment abounds with references to harvest festivals and 
other special times of thanksgiving, such as the feast of 
tabernacles in Leviticus 23. 

Americans inevitably seek out superlatives — the 
oldest, the first, the most significant. Thus, historians 
in recent years have followed an interesting trail 
to establish when Thanksgiving began, and how it 
came down to us. 

The year before the famous landing at Pl)rmouth 
Rock, settlers at Berkeley Hundred, Virginia, on the 
James River, decreed that "the day of our shijDS ar- 
rival (December 4, 1619) at the place assigned for 
plantacon in the land of Virginia shall be yearly and 
perpetually kept holy as a day of thanksgiving to 
almighty God." The custom seems to have been re- 
peated, more or less annually, in the early years. 

but somehow the Pilgrims wound up with the most 

In any event, the late President Kennedy, him- 
self a Bay State native, made a major concession in 
1963. His last Thanksgiving proclamation said that 
"our forefathers, in Virginia and in Massachusetts, 
far from home in a lonely wilderness, set aside a 
time of thanksgiving." 

But other scholars point out that colonists on The 
Gift of God and the Mary and John, ships under the 
command of George Popham, gave thanks "for our 
happy metinge & saffe aryval into the country" on 
August 9, 1607, at what is now Phippsburg, Maine. 
In the European tradition, the first national celebra- 
tion of Thanksgiving was proclaimed by the Con- 
tinental Congress for Thursday, December 18, 1777, 
especially marking the victory over British troops at 
the Battle of Saratoga. 


George Washington, appropriately, issued the first 
Presidential Thanksgiving proclamation, designating 
Thursday, November 26, 1789, for acknowledgment 
"wdth grateful hearts the many signal favors of al- 
mighty God. ..." Yet he did not establish an annual 
custom; Thomas Jefferson refused to follow suit, 
denouncing such a monarchial practice." Thus, for 
many years Thanksgiving was not observed nation- 
ally, with practice among the states varying con- 

Mrs. Sarah J. Hale, of Boston, editor of Ladies' 
Magazine and later of Godey's Lady's Book, consid- 
ered the most influential women's magazine of the 
19th century, deserves to be remembered as the 
mother of modern Thanksgiving. For thirty-six years 

Mr. Bernard R. DeRemer, of Washington, D.C., is a 
Christian free-lance writer who has had wide and varied 
experience with both secular and Christian publications. 
A biographical sketch appeared in the September, 1967, 
issue of the BLUEPRINT. 

she labored to make Thanksgiving a uniformly com- 
memorated national holiday, penning editorials, peti- 
tioning presidents and governors, and promoting her 
cause via all the prominent people she knew. Her 
last editorial on the subject, in September, 1863, 
"evidently had its desired effect upon Abraham Lin- 
coln." In the midst of the devastating Civil War, 
Lincoln proclaimed Thursday, November 26, 1863, 
as a day of Thanksgiving in these words: 

It has pleased Almighty God to hearken to 
the supplications and prayers of an afflicted 
people, and to vouchsafe to the army and navy 
of the United States victories on land and on 
sea so signal and so effective as to furnish 
reasonable grounds for augmented confidence 
that the union of these states will be main- 
tained, their Constitution preserved, and their 
peace and prosperity permanently restored. 
But these victories have been accorded not 
without sacrifices of life, limb, health, and 
liberty, incurred by brave, loyal, and patriotic 
citizens. Domestic affliction in every part of 
the country follows in the train of these fear- 
ful bereavements. It is meet and right to 
recognize and confess the presence of the Al- 
mighty Father and the power of His hand 
equally in these triumphs and in these sorrows. 

Thus began the unbroken tradition of an annual 
Thanksgiving Day. It still has to be proclaimed an- 
nually, and of course observance is not binding on 
anyone, but as Alex Small observed in the Chicago 
Tribune, "It is now safe to say that it will remain a 
national holiday as long as there is an American 
nation." Small goes on to recall Franklin D. Roose- 
velt's ill-starred date tampering: "But even his charm 
was powerless against the dead weight of custom. 
He had to go back to the old date of the last Thursday 
in November." 

(Continued on page 4) 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year liberal arts college, Bryan offers the 
Bachelor of Arts and Bachelor of Science degrees 
in eighteen major fields of study. The College is 
conservative in theology, evangelical in practice, 
and aspires to be an undergraduate college of first- 
class academic quality, thoroughly Christian in 
character, emphasizing educational excellence and 
a Biblical spiritual life in an environment of cul- 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such 
as annuities, trusts, and bequests. Mf 



By C. Darby Fulton, D.D. 

Personal accountability lies at the basis of all law 
and order. 

Man is a responsible being, capable of moral 
choice, able to take discretionary action, therefore 
answerable for his behavior. If this is not so, any 
effort to shape his conduct by laws or regulations 
becomes a mockery. 

Opposed to this view of the dignity and autonomy 
of the human spirit is another which sees the individ- 
ual as simply the product of the influences that have 
played upon his life. These have made him the kind 
of man he is. He may think he enjoys freedom and 
self-determination in his actions, but he is actually 
responding in a way that has been pre-determined 
by birth, inheritance, upbringing, environment, and 
the entire complex of forces that have shaped his 

Man's ability to make an independent, creative, 
underived moral judgment in any given situation is 
denied on the theory that a sociological determinism 
has decreed his reactions and responses. 


One aspect of this notion is the tendency to lay 
upon society the blame for personal moral failure. 
Take, for example, the public reaction to the rioting 
in Los Angeles last year. Here was a shocking in- 
stance of disorder and violence, almost barbaric in 
its expression. It might have been expected that a 
wave of public indignation woiold follow, with stern 
demands for the apprehension and punishment of 
the offenders. To be sure there were such expressions; 
but the greater response seemed to come from those 
who would submerge all individual blame in a sea 
of moral collectivity. 

Wherein has society failed, they asked, that such 
a thing could happen in our country? And the easy 
explanations were offered in terms of poor housing, 
poverty, ignorance, disease, unemployment, and the 
rest; everything, in fact, except simple moral badness 
for which the individual person deserves to be pun- 

Such a view of life dulls the sense of moral ac- 
countability and deprives society of one of its strongest 
safeguards. The drunkard is not to be blamed; he is 
sick. The murderer is not to be sentenced; he is de- 
ranged. There is no sin; there is only pathology. Of 
course, rioting, looting, arson, and violence are not 
exactly to be condoned but the spotlight can at least 
be shifted to "police brutality." 

What irony! How can a mob of howling people 
armed with sticks and stones and handmade bombs 

Reprinted by permission from THE PRESBYTERIAN 
JOURNAL, February 16, 1966, Weaverville, North 

launch a mass attack against the guardians of the 
law, plundering and burning as they go, and then 
have the effrontery to complain of police brutality! 
What measures of repression could possibly have 
been too severe to meet the threat of anarchy that 
might easily have involved several million people? 


Even if police retaliation were regarded as unduly 
stem, this would not lessen the moral accountability 
of law breakers and should not be allowed to divert 
attention from their guilt. The very basis of law and 
order is undermined when convenient theories are 
provided that relieve the individual of responsibility. 

It is easy to understand the exasperation of the 
Maryland county judge who recently imposed sen- 
tence on a persistent traffic violator, then added his 
sentiments in these words: "I am getting sick and 
tired of certain places where everything is blamed 
on a bad background and a bad home. . . . Your 
parents are the guilty people who will pay the 
penalty eventually. . . . But you're a man now and 
responsibile for your own behavior" {Washington 
Evening Star, Sept. 11, 1965). 

If personal accountability is explained away by 
a theory of determinism, by what logic does social 
accountability remain? Is not society in the same 
predicament? What is society but an aggregate of 
individuals? By what magic can it become something 
other than what it is alleged to be, a product of auto- 
genous forces which are themselves determined by the 
existential situation? 

It would appear that both individual and society 
are caught in a state of moral weightlessness, without 
leverage, and helpless to improve the orbit in which 
they move. 


People are seldom so inventive as when they are 
seeking excuses to justify their actions. The individ- 
ual has an extraordinary gift for maneuvering him- 
self into a position of irresponsibility. He may even 
propose that one is entitled to break the law, provided 
he is willing to accept the consequences — as if the 
right to violate were something that could be pur- 
chased at an advertised rate. 

He forgets that fines and imprisonment are pen- 
alties, not prices, and that penalties imply accounta- 

Moreover, there are effects of lawlessness that are 
not erased by the pa5rment of the punishments pre- 
scribed, whether the disobedience be civil or criminal. 
The destroyed property is not replaced; the life that 
is lost is not restored; the wounds of society are not 

Even "non-violent" demonstrations often involve 
a thoughtless disregard for the rights of others and 
interference with the normal and peaceful pursuits 
of public life. They leave behind a legacy of fear and 
hatred, heighten the tensions that threaten our society, 
breed a disrespect of law, and easily escalate into open 
and violent rebellion. 

"Non-violence" has encouraged the spirit of near- 

anarchy that menaces the Hfe of America today 
more seriously than any outward enemy. You can't 
separate Los Angeles from Selma. The use of th'' 
streets in the place of courts leads to brawls instead 
of judgments. There is moral accountability here 
beyond anything that can be atoned for through 
payment of legal penalties. 


The Bible brings the truth of revelation to this 
dilemma. Man is the creature of God, endowed by 
his creator with conscience and moral discretion, to 
the extent at least that he is "without excuse." 

There is a light that lightens every man coming 
into this world. For his response to this illumination 
he is accountable- Society may help or hinder him 
in the moral struggle. Education, training, environ- 
ment, health, culture, social norms — all these play 
upon the individual and make theii' impact; bul he 
does not lose his responsibility for the choices he 

Indeed, it is the individual who must, in the last 
analysis, bring renewal to society itself. There is no 
way by which humanity, collectively, can lift itself 
by its own boot straps. If society is to be improved, 
it must be done through personal initiative in the 
exercise of that very sense of individual obligation 
and responsibility which many seem reluctant to 

The hope of social reformation rests wdth men 
and women, especially those whose hearts have been 
touched by God's grace in Christ and who manifest 
the fruits of the Spirit in their lives. Through their 
obedience to the commandments of God and their 
respect for the laws of the state they may bring an 
infusion of character and stability to a disordered 

With this in mind, there is a special timeliness 
in Paul's admonition to the believers in Rome: "Be 
not conformed to this world; but be ye transformed 
by the renewing of your mind, that ye may prove 
what is that good, and acceptable, and perfect, will 
of God" (Rom. 12:2). 

Thanksgiuing Tidings 

(Continued from page 2) 
From the earliest days. Thanksgiving was dis- 
tinctly a holy day, as distinguished from the modern 
concept of holiday. It was to the "meeting house," not 
the football field, that the Pilgrims were called. Spirit- 
ual exercise preceded physical feasting, sports, or other 
pleasant activities of the day. Even Cicero observed, 
"A thankful heart is not only the greatest virtue, 
but the parent of all other virtues," while Daniel 
Defoe noted, "All our discontents spring from the 
want of thankfulness for what we have." 

Christians are, indeed, exhorted to be thankful. 
A few of the multitude of passages that could be 

"Bless the Lord, my soul, and forget not all 
His benefits" (Psalm 103:2). D. L. Moody 
used to say, "You can't remember all His 
benefits; just don't forget all of them!" 
"Giving thanks always for all things unto God 
and the Father in the name of our Lord Jesus 
Christ" (Ephesians 5:20). 
"In every thing give thanks: for this is the 
will of God in Christ Jesus concerning you" 
(I Thessalonians 5:18). 

On the other hand, that terrible catalog of "un- 
godliness and unrighteousness of men" in- 
cludes this significant charge: "Because that, 
when they knew God, they glorified Him not 
as God, neither were thankful. . . ." (Romans 

This year Thanksgiving may mean unprecedented 
prosperity and pleasure for some of God's people, 
while others face the most bitter trials and severe 
testings they have ever known. Whatever our lot, in 
the light of a world of awful want, war, and wicked- 
ness, let us give thanks as never before for every 
blessing, spiritual and material. "0 give thanks unto 
the Lord, for He is good: for His mercy endure th 
forever. (Psalm 107:1). 


I give, and bequeath to William Jen- 
nings Bryan College, a non-profit organi- 
zation. Incorporated under the laws of the 
State of Tennessee, and located at Dayton, 

I ennessee 



or percent of my estate, or the 

residue of my estate to be used as the 
Trustees of the College may direct. 

*This form of bequest should be used 
only after consulting your legal adviser. 

S R Y A M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 


Dayton, Tenn. 
Permit No. 18 

Vol. 2, No. 6 
November, 1968 


Vol. 3 • No. 1 
January, 1969 



A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 


By Bernard R. DeRemer 

World-wide attention focuses on the new Ad- 
ministration launched in Washington, D.C., in the 
fond hope that peace, progress, and prosperity may 
be just around the elusive corner. President Nixon 
faces opposition, overwhelming difficulties, and ob- 
durate criticism before he barely has a chance to 
prove himself in the world's toughest job, and he 
deserves the constant prayers of God's people in all 
the crucial days ahead. 

Of course exact statistics are unavailable, but it 
is possible that today more professing Christians are 
involved in public affairs than ever before. It is 
always difficult to assess the true spiritual condition 
of another. "Man looketh on the outward appear- 
ance, but the Lord looketh on the heart." (I Samuel 
16: 7(b). This is especially true of one in public 
life, who may be subjected to enormous and con- 
flicting pressures unknown to others, and whose views 
and practices may be somewhat different from ours. 

Certainly there is only one way of salvation. 
"Jesus saith unto him, I am the way, the truth, and 
the life; no man cometh unto the Father but by me." 
(John 14:6). However, it does not automatically 
follow that all who know Christ as their own personal 
Saviour will invariably agree on every subject. A 
powerful example is that of Paul and Barnabas of 
whom the Word of God says "the contention was so 
sharp between them that they departed asunder one 
from the other" (Acts 15: 39 (a). Also, during the 
Civil War godly people in the North felt their cause 
was right and prayed earnestly for victory; while 
godly people in the South did the same! Both groups 
could not be one hundred percent right. (Some 
historians suggest that each side was half right, half 

Mr. Bernard R. DeRemer, of Washington, D.C., is a 
Christian free-lance writer who has had wide and varied 
experience with both secular and Christian publications. 

wrong. So, we need to remember the word of Augus- 
tine: "In the essentials, unity; in the non-essentials, 
liberty; in all things, charity." 

In the light of these factors, the Christian profes- 
sion of the new President should be encouraging to 
all Christians. Indirect testimony from a nimiber of 
sources indicates that he has had a gemtine salvation 
experience. In a November, 1962, Decision article, 
Nixon told of attending, during high school days, a 
Los Angeles meeting of the great evangelist Paul 
Rader. "We joined hundreds of others that night in 
making our personal commitments to Christ and 
Christian service," he recalled. He was active in the 
Society of Friends (Quakers) as a young person. In 
Washington, he attended Westmoreland Congrega- 
tional Church and later Metropolitan Memorial 
Methodist Church; although neither is knowxi for its 
evangelical, evangelistic testimony. 

However, recently Nixon "attended morning 
worship services at Calvary Baptist Church (New 
York City) with his close friend, the Rev. Billy 
Graham." He has also attended Graham crusades, 
and he chose the famous evangelist to dehver one of 
the prayers at his inauguration. Christianity Today 
said, "It was Graham, apparently, who more than 
any one else persuaded him to rim this year, back 
when hopes were still very dim," and described the 
"long hours reading the Bible together, praying, and 
discussing the future as they walked the sandy ocean 


Others who seek public office or who are now 
serving who profess a personal Christian faith include 
George C. Wallace, the American Independent Party 
presidential candidate. Mr. Wallace was attacked in 
many quarters as a racist whose election would have 
been a "tragedy." Although it does not appear clear 
just how he would have carried out many of his 

programs had he won, he did write an inquirer, "I 
am a born-again Christian, and thank the Lord every 
day that I have Jesus Christ as my Saviour." He is 
a Methodist, former Sunday school teacher and super- 

Many know about the witness of Senator Mark 
Hatfield (R-Oregon) and Governor Ronald Reagan, 
of California, widely featured in such magazmes as 
Christian Life. Recently Senator Hatfield addressed 
Washington Bible College students "and gave a clear 
testimony for our Lord Jesus Christ," accordmg to 
the college bulletin. 

There are many other lesser lights shining for 
Jesus Christ, and Christians everywhere should be 
encouraged to know about some of them. The fol- 
lowing is NOT a directory of Christians in Congress 
or in public affairs! The demands of time and space 
make such a project simply impossible. This is 
merely a highly selective sketch, based on very 
limited research, including personal contact in some 

Rep. John H. Buchanan, Jr. (R- Alabama), a 
former Southern Baptist pastor, was always active in 
community affairs. Finally he felt led to leave his 
church in order to run for Congress, where he has 
served since 1965, witnessing for Christ at every op- 
portunity. Signs of moral decay in our country, the 
need for committed Christians in national leadership 
posts, and a real conviction of the growing communist 
menace were factors in this decision. 

One veteran Christian witness will be greatly 
missed in the halls of Congress this year. Sen. Frank 
Carlson (R-Kansas) retired at the end of last term 
after 40 years in public service, including 18 years 
in the Senate. In legislative circles he is known 
chiefly for his sponsorship of farm bills, but he is 
also one of the fathers of the income tax withholding 
system. He was also a member and frequent leader 
of the Senate prayer breakfast group, and an active 
participant in the annual presidential prayer break- 
fast, as well as many other similar activities. 

A quiet, consistent witness on Capitol Hill is Jack 
E. Buttram, press secretary to Senator Paul J. Fannin 
(R-Arizona) . Mr. Buttram is a Bob Jones University 
graduate and active member of the McLean, Virginia, 
Bible Church. He finds that many opportunities for 
a positive witness develop simply from "being a good 


BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year liberal arts college, Bryan offers the 
Bachelor of Arts and Bachelor of Science degrees 
in eighteen major fields of study. The College is 
conservative in theology, evangelical in practice, 
and aspires to be an undergraduate college of first- 
class academic quality, thoroughly Christian in 
character, emphasizing educational excellence and 
a Biblical spiritual life in an environment of cul- 

listener." People note an added dimension in his 
life — not just a number of negatives— and therefore 
feel free to discuss personal problems. This m turn 
leads to an opening to present the claims of Christ. 
Tracts in evidence in his office are another means of 
directing conversation into spiritual channels. 


Perhaps the crucible of defeat is one of the great- 
est tests that can come to any person, especially one 
who, feeling it to be the will of God, plunges into an 
exacting, exhausting, and expensive political cam- 
paign. Bob Eberle, of Seattle, Washington, ran for 
Congress, having served in the state legislature and 
other political posts, but lost. A born again believer, 
he told his supporters, in part: "There are no per- 
sonal regrets as far as I am concerned. I shall con- 
tinue to strive for that political situation . . . best 
satisfied by the preservation and extension of basic, 
honorable human liberty. For now I simply recall 
that 'all things work together for good to them that 
love God.' " 

Frank Gaydosh lost his bid for the United States 
Senate from Pennsylvania on the Constitutional 
ticket, opposing extremely large, powerful, and well- 
financed liberal forces in both major parties. But 
he said afterward, "I am so thankful that in our 
relationship wdth God the important thing is not 
whether we win or lose, but that we be found faith- 
ful." His Christmas letter testifies to his own peace 
and assurance in spite of the trials of the year, in- 
cluding defeat, and notes, "I look forward to glorious 
days ahead, confident that my God is able to do more 
abundantly than we could ever hope or dream for 
those who will trust Him." He closed by quoting 
John 1:12. Mr. Gaydosh is a member of the Varden, 
Pennsylvania, Bible Church, and former chairman of 
Scranton's Christian Business Men's Committee. 

Dr. O. E. Dunaway, a chiropractor in Chico, 
California, has long been interested in public affairs, 
having served as county supervisor (corresponding to 
county commissioner in other states), and in other 
capacities. He ran for Congress from the Second 
District, losing to an incumbent who has held his 
seat for ten years. Dr. Dunaway is a member of the 
board of deacons and former chairman of the Evan- 
(Continued on page 4) 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such 
as annuities, trusts, and bequests. N^j 

By Bela Varga 

On October 23, 1956, the Hungarian anti-Soviet 
revolt exploded in Budapest, the capital, when the 
police fired on rioting students. 

Demonstrations broke out in the provinces, and for 
a time Hungarians felt their actions would break the 
Soviet grip on their land. But hope quickly faded as 
Soviet troops moved in on Nov. 4 and drowned the 
revolt in blood. Many Hungarians were slaughtered 
in Budapest alone and an estimated 200,000 Hun- 
garians fled into Austria and Yugoslavia. 

I was among those who escaped. 

After crushing the glorious revolution in Hungary, 
the Soviet troops occupied Budapest, the capital. Im- 
mediately the Soviet authorities and the Communist 
national guard began to seize the young people who 
had participated in the revolution and deport them 
to Siberia. Consequently, everj^one who could fled 
across the border into Yugoslavia and Austria. I was 
in the capital and waited for an opportimity- to flee. 

During the first days of the Communist occupa- 
tion, it was not too difficult to cross the frontier, be- 
cause the national guard had not been organized and 
the "iron curtain" had not been rebuilt. Later Rus- 
sian soldiers began shooting at fugitives to frighten 
them, so they would not leave the countrj^ 

Because of the conditions, my friend and I scarcely 
cared to leave the house. During the day we listened 
to Radio Free Europe. They counseled and gave in- 
formation regarding places where it would be easiest 
to cross the border and where there would be least 
danger of being fired at by the Russians. 

It was urgent to act quickly, but I did not have 
much courage to begin the journey. I feared my 
attempt to escape would fail. 

One Sunday morning I awakened early, feehng 
that someone was calling me. I was filled with 
courage, faith, certainty, and strength. Since I was 
Uving in the home of my friend Paul, I awakened 
him immediate^. 

"Get up, we must leave at once." 

"Why? What is the matter with you?" 

"Don't ask me anj^thing. Get dressed and let's go." 

Paul's mother gave us half a loaf of bread. That 
was all the food there was in the house. We said 

right, 196S, by 
College Avenue. 

Bela Varga came to Bryan as a 
transfer student from Oak Hills Bible 
Institute, and his wife, Georgia, 
worked as a secretary in the Bryan 
alumni office. Now Bela is teaching 
Spanish at the local high school while 
his wife completes her college work. 
The Vargas have one daughter, Carol 
Sue, who is enrolled in the Bryan 
College kindergarten. 

This article is reprinted from 
POWER LIFE by permission. Copy- 
Scripture Press Publications, Inc., IS 25 
Wheaton, Illinois 60187. 

good-by. She kissed us and with tears in her eyes, 
said, "May God guide you." 

As though it were today. I remember that foggy, 
early morning in November. We ran through the 
dark streets seeking to avoid encounters with the 
Russian guards. We reached the railroad station to 
catch the one train a day that carried fugitives toward 
the Austrian border. The station was filled with 
nervous people. All carried small bundles. Many 
children were crying. 

As we left Budapest, we began to consider where 
we might best cross the frontier. In the stations 
where the train stopped, we met many people re- 
turning to the capital. They had failed in their 
attempt to cross the frontier. With sad faces they 
told us it was impossible to get out of the country 
because the Russians had the entire border completely 

My friend asked me what we should do. 

"We must go on," I answered. 

The first night we slept in a railroad station. The 
next day we continued our journey toward the south. 
Several times we had opportunity to join small groups 
who had relatives or friends in different towns near 
the border. Since they knew that part of the country 
better than we did, they could help us escape. Once 
a contrabandist offered to guide us to safety. We 
declined. Each time a decision had to be made as to 
plans or the road we should take, I was conscious of 
the same voice that had awakened me early Sunday 
morning. We continued our journey toward the south. 

Just before noon we arrived at a small town near 
the border. We went into town to get something to 
eat and then returned to the railroad station. While 
we sat there, an elderly man came to us and asked, 
"Are you leaving too?" (Probably from our dress he 
could tell we were from a different part of the coun- 

When we answered that we were, he said, "Come 
with me and I will help you." 

He led us to a small house where we met a Jewish 
family of seven. Four times they had tried to cross 
the border and each time had been discovered by the 
Russians. Nevertheless, they had the good fortune to 
avoid being captured. 

That afternoon we started out with a Hungarian 
captain, a nephew of the elderly gentleman who 
found us in the railroad station. On the road the 
captain told us he was not a Communist and that he 
was in favor of the revolution. We walked long 
distances in deep snow, evading the Russian sentries, 
who from their towers, guarded the frontier. 

Finally at 4 o'clock we reached the border. At 
that place there was a river several meters wide. We 
did not have time to lose looking for a bridge or a 
boat. We jumped into the water as we were, with 
our clothes on. We did not feel cold; rather we ex- 
perienced some feverish moments, expecting every 
instant to hear the well-known bark of the Russian 
machine guns. But with joy and gratitude we reached 
the opposite river bank and then an Austrian town 
where civic authorities cared for us. 

Paul and I lived in Vienna for about three months, 
then went to Venezuela, where Paul had relatives. 

We had studied architecture and got good iobs. We 
Hved in Caracas, the capital, for about 18 months, 
then a small revolution upset the economy. My firm 
cut its staff by more than half, among them myself. 

At this point Paul and I separated, as I got a job 
as a building inspector with the government and went 
to work in a small town in west Venezuela. The 
shock of this new kind of life in contrast to the 
metropolitan life I had known hit me hard. 

After a month I was desperate, about 400 miles 
from friends. I knelt beside my bed and prayed, 
"Lord, help me because I am lonely." I had grown 
up in a church family. 

God answered my prayer by sending two women 
missionaries connected with The Evangelical Alliance 
Mission. They became my friends. But a question 
they asked bothered me: "Are you saved?" This was 
strange . . . something that I had never heard. 

They gave me an Hungarian New Testament. I 
closely watched these two women, purposely trying 
to find some fault in them. But I couldn't, and I 
think this led to a new life for me. 

It wasn't easy for me to enter into the Christian 
life. It was a slow process. I had been brought up 
wdth a Communist education and I was still cynical 
about spiritual life. But after I moved on to another 
town I went regularly to a little missionary chapel. 
Here I received Jesus Christ as my Saviour and Lord. 

Later the government called me back to Caracas, 
and I was in the midst of planning to go to college to 
get my degree when the Lord began dealing with me. 
He wanted me to go to a Christian college, to study 
for His service. Finally, after about three months of 
nearly sleepless nights I gave up and said, "Lord, 
anything You say." 

After studying at the Oak Hills Bible Institute in 
Bemidji, Minn., and getting my degree at Bryan 
College in Dayton, Tenn., I began teaching in Nor- 
folk, Va., in the Norfolk Christian Schools. God has 
given me a Christian wife, and we both are happy in 
His service. Now I am back in Dayton, Tenn., 
teaching in a public school while my wife attends 

Each time I remember those days that brought me 
out of Hungary, I thank God, who guided me during 
that journey so filled with anguish. Truly I under- 
stand who was the Power that led me out. 

Election Echoes 

(Continued from page 2) 

gelical Free Church and active in the work of Chris- 
tian Business Men's Committee, bearing a ringing 
testimony for Christ in all his business, civic, and 
political activities. 


The nine minor parties which also made the 
presidential ballot in twenty-five states ranged from 
the Communist Party on the extreme left to the 
Constitutional Party on the right. While many can- 
didates were assorted socialists, peaceniks, and other 

oddballs, some of the platforms contained at least 
certain principles on which evangelicals could agree; 
for example, the Prohibition Party, a perennial bid- 
der, which offered Earle Harold Munn, Sr., in nine 

The Theocratic Party, headed by the late Bishop 
Homer A. Tomlinson, sought write-in votes. Lar 
"American First" Daly, who campaigns in an Uncle 
Sam suit, was in there pitching, as he has been — 
constantly and unsuccessfully — since 1938. 

You probably never heard of one of the weirdest 
cases of all, Jacob J. Gordon, of Worcester, Massa- 
chusetts, who filed for the Democratic presidential 
primary in at least one state. He made these "solemn 
pledges" among others: end the Vietnam war in 
seventy-two hours, eliminate organized crime in thirty 
days, and resolve the racial problem to the satisfaction 
of all America. His ridiculous, if not idiotic, plat- 
form overlooked the slight details of just how to 
achieve all these miracles. In Nevv^ Hampshire 
Gordon won seventy-seven votes. Presumably this 
modem Don Quixote is still out tilting windmills 
while awaiting his next opportunity to crusade for 
high office. 


The election is over, the mandate for change has 
been given, and the nation awaits the transformation 
of promise into performance. Perhaps as never be- 
fore. Christians should wholeheartedly obey this ex- 

First of all, then, I admonish and urge that 
petitions, prayers, intercessions, and thanks- 
givings be offered on behalf of all men. For 
kings and all who are in positions of authority 
or high responsibility, that (outwardly) we 
may pass a quiet and undisturbed life (and 
inwardly) a peaceable one in all godliness and 
reverence and seriousness in every way. For 
such (praying) is good and right, and (it is) 
pleasing and acceptable to God our Saviour. 
(I Tim. 2:1-3, A.N.T.). 

B R Y A N 

B L U £ f* R I N T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 


Dayton, Tenn. 
Permit No. 18 

Vol. 3, No. 1 
January, 1969 

8 R Y A M 

Vol. 3 • No. 2 
March 1969 

B I U £ f» R I M T 


A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 

The Violent Society 

By Bernard R. DeRemer 

An April, 1968, Reader's Digest article "Martin 
Luther King's March on Washington" included a 
grim prophecy that the nation "may face a major 
civil rights crisis this April." The magazine barely 
hit the newsstands across the country when Dr. King 
was assassinated, triggering — as if on signal — a major 
wave of rioting. According to U.S. News & World 
Report, some "100 cities were hit and more than 
21,000 persons were arrested." 


The first anniversary of that tragedy suggests a 
review of the subject of violence. Here are excerpts 
from a recent Washington Merry-Go-Round column 
by Drew Pearson and Jack Anderson, quoted by per- 
mission of Bell-McClure Syndicate: 

"Probably the most sobering document Presi- 
dent Nixon has found on his desk is a 'progress re- 
port' OR violence in America, depicting the countr>^ 
in the grip of a fury that has erupted on the cam- 
puses and exploded in the ghettos, that stalks the 
streets and may even lie in wait for himself behind 
some dark window. 

The unpublished report, prepared by the Na- 
tional Commission on the Causes and Prevention 
of Violence, raises more questions than it answers. 
But seven task forces are still digging for the root 
causes of some of the most turbulent years in 
American history. 

In the past five years, the report points out: 

1. "239 violent urban outbursts, involving 200,000 
participants, have resulted in nearly 8,000 in- 
juries and 191 deaths, as well as hundreds of 
millions of dollars in property damage." 

Mr. Bernard R. DeRemer, of Washington, D.C , is a 
Christian free-lance writer who has had wide and varied 
experience with both secular and Christian publications. 
A biographical sketch appeared in the September, 1967 , 
issue of the BLUEPRINT. 

2. 370 civil rights demonstrations and 80 counter- 
demonstrations have occurred, involving more 
than a million participants. 

3. Hundreds of student demonstrations "have re- 
sulted in seizure of university facilities, police 
intervention, riot, property damage, and even 

4. Antiwar protests "have involved some 700,000 
participants in cities and on campuses through- 
out the country." 


The Commission also cited the soaring crime 
statistics, particularly the homicide rate, noting: 
"A dramatic contrast may be made between Man- 
hattan Island, with a population of 1.7 million, 
which has more homicides per year than all of 
England and Wales with a population of 49 million. 
And New York's homicide rates are by no means 
the highest among American cities." 

Concludes the Commission: "The elimination of 
all violence in a free society is impossible. But the 
better control of illegitimate violence in our demo- 
cratic societ"^ is an urc^ent im^^erative and one 
within our means to accomplish." 
A later column notes that the same Commission 
"has been studying the 81 assassination attempts on 
the lives of American Presidents and prominent office- 
holders and has concluded that assassination may be 
becoming a way of life in the United States." (italics 


However, another report published almost the 
same day offers a less dismal outlook. Noting the 
assassinations, riots, and other events cited above, the 
Advisory Commission on Intergovernmental Relations 
still maintained that 1968 "may very well have 
marked a turning point in the deepening crisis that 
has plagued the federal system since the end of 
World War II." More recently, U.S. News & World 
Report predicted that crime, disorder, etc., "probably 
is at its peak and will start to recede." And famed 
psychiatrist Karl Menninger insists that "despite all 
the violence, he is convinced the world is 'getting 
better.' " 

Such reports may prove to be in the same category 
as the small boy whistling past the graveyard at night. 
To round out the picture, here are a few of many 
headlines appearing in various places in the past year: 







The Bible-taught believer cannot view the present 
situation with complacence or indifference, nor dare 
he, on the other hand, give way to stark terror, even 
though "men's hearts are failing them for fear." He 
recognizes that all disorder and violence, whatever the 
professed cause, begins in the heart. "The heart is 
deceitful above all things, and desperately wicked; 
who can know it?" (Jeremiah 17:9). "For from 
within, out of the heart of men, proceed evil thoughts 
. . . (and) murders" (Mark 7:21). 

And he recalls that violence is not a 20th Century 
phenomenon. Back at the dawn of human history, 
we read that, "The earth also was corrupt before 
God, and the earth was filled with violence" (Genesis 
6:11). This statement, of course, calls to mind our 
Lord's words, "But as the days of Noe were, so shall 
also the coming of the Son of man be" (Matthew 

Therefore, every single act of violence, however 
senseless, however tragic, however despicable, be- 
comes an additional signpost pointing toward our 
blessed Lord's return. "And when these things begin 
to come to pass, then look up, and lift up your heads: 
for your redemption draweth nigh" (Luke 21:28). 


II Timothy 3 catalogs many signs of these perilous 
times. I understand that the word "incontinent" in 

verse 3 really means, "without control, savage, un- 
civilized." Is there any better description of today's 
marauding mobs or individuals on city streets and 
college campuses? The president of one Christian 
college notes that in all too many colleges, "the first 
items on the curriculum are agitation, demonstration, 
and dissipation." 

The Christian further realizes that all the violence 
is a part of the present evil world system. "The 
world passeth away, and the lust thereof, but he that 
doeth the will of God abideth forever" (I John 2: 17). 
Of course Christians may be called upon to suffer 
greatly as this present age hurtles toward certain 
judgment; indeed, some have done and are doing so, 
just as martyrs and others have been persecuted down 
through the ages. 

And now a personal word. While preparing this 
article, I fell victim to my second robbery in two 
months. The first time, I was unharmed, not even 
touched. This time, however, I was grabbed from 
behind (on the street near my apartment building in 
Washington, shortly after dark), knocked down, hit 
around the head and face, and my wallet (cards and 
all) was seized. I cannot describe the terror of those 
few moments, nor the periods of frustrating infuria- 
tion afterwards. But, thank God, the injuries were 
only minor, and healed quickly. Although the cash 
losses totaled only $10, the mental and emotional 
suffering can hardly be measured. The upshot is a 
new realization of Romans 8:28 and immediate plans 
to follow the advice of others and move to a suburb, 
where I hope for better things! 


An interesting Old Testament promise is, "And 
seek the peace of the city . . . for in the peace thereof 
ye shall have peace" (Jeremiah 29:7). But will it 
ever be realized in today's godless, violent society? 

In any event, the Christian, by God's grace, can 
know an infinite inner peace. "Peace I leave with 
you, my peace I give unto you: not as the world 
giveth, give I unto you. Let not your heart be troubled, 
neither let it be afraid" (John 14:27). 

"Peace, perfect peace, our future all unknown? 

Jesus we know, and He is on the throne." 

— Edward H. Bickersteth 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year liberal arts college, Bryan offers the 
Bachelor of Arts and Bachelor of Science degrees 
in eighteen major fields of study- The College is 
conservative in theology, evangelical in practice, 
and aspires to be an undergraduate college of first- 
class academic quality, thoroughly Christian in 
character, emphasizing educational excellence and 
a Biblical spiritual life in an environment of cul- 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such 
as annuities, trusts, and bequests. 

Factors Involved in Repeal of 
Anti-Evolution Law in Tennessee 

Speculation u$. Truth 

By WiLLARD L. Henning, Ph.D. 

Familiar to many people is the background of the 
anti-evolution law passed by the Tennessee legislature 
in early 1925 prohibiting the teaching of the origin 
of man by a process of evolution in contrast to the 
account clearly stated in the Book of Genesis. The 
law was challenged and upheld in the rather contro- 
versial William Jennings Bryan — John T. Scopes 
Trial in Dayton, Tennessee, in 1925 and has since 
been the subject of continual controversy. 

Most of the controversy, no doubt, stems from the 
difficulties in interpreting the law correctly, its inten- 
tion, whether or not it deprives school teachers of 
academic freedom, and also whether a school teacher 
has the right to complete authority in his or her 
classroom. These questions, obviously, are not easily 
answered and their answers differ widely among 
various people. 

In spite of all the controversy the anti-evolution 
law (code section, 49-1922) stood on the statute books 
of the State of Tennessee for 42 years and was a 
testimony to the people of America, along with a 
similar law in two other states, that the general senti- 
ment of the people is opposed to the atheistic theories 
of man's origin from lower beasts, and the effects such 
would have in drawing the minds of young people 
away from the Holy Word of God. The word "atheis- 
tic" is used by the author to refer to those who do not 
beheve in a personal, miracle-working God. 

During the spring semester of 1967 Gary Scott 
was teaching general science at Jacksboro (Tennessee) 
High School in Campbell County when one of his 
students asked him, "Do you believe in evolution?" 
He replied that he could not answer this in a few 
minutes but if the class agreed they would make a 
study of evolution "for a few weeks" (according to the 
account given in "An Interview with Gary Scott" by 
Charlene Sanders, published in Phoenix, Spring, 1967, 
Vol. 8, No. 5, The University of Tennessee Pubhshing 

Dr. Henning, professor of biology and chairman of the 
division of natural sciences at Bryan, has authored a num- 
ber of articles. His biographical sketch appeared in the 
September, 1968, BLUEPRINT. 

The author of this article has written a booklet en- 
titled "How Valid Is the Theory of Evolution," published 
and widely circulated by Bryan College. The booklet 
points out many serious flaws in the theory of evolution 
and defends the Bible and the viewpoint of "Special 

Dr. Henning personally mailed a copy of this booklet 
to John T. Scopes in Louisiana, to Susan Epperson who 
fought to overthrow the anti-evolution law in Arkansas, 
and a copy was given to Gary Scott, who was instru- 
mental in the repeal of the same type of law in Tennes- 
see. No rebuttal or reply of any type has been received 
from any of them. 


Scott's lectures began with "the evolution of evo- 
lution theories," starting with the Bible, presumably 
as the most primitive account, and then going to 
Aristotle and Darwin. However, "the class got fixated 
on the Genesis account" and "did not want to accept 
much else." Scott pointed out "that there was no 
need for the scientific accounts to conflict with the 
Biblical account, but that they would have to admit a 
non-literal interpretation of the Bible to avoid conflict 
with factual evidence." He apparently used the word 
"mythical" in reference to the Bible. All of the above 
quotations are from the Phoenix. 


It is obvious that he used the word evidence to 
support evolution with the implication that he favors 
this in contrast to the Biblical account. According to 
the testimony of one of his students, Gary Scott la- 
beled the Biblical account as "allegorical" or like a 
fairy tale, and this stirred up considerable controversy 
which grew worse. Probably this explains why "the 
class got fixated on the Genesis account" as stated in 
the Phoenix. It is not clear whether or not he claimed 
as factual the origin of man from a lower form of 
animals, but complaints indicate that he was teaching 
Darwdn's Theory of evolution in his class. 

The controversy over his teaching continued; de- 
tails of all that happened will not be included in this 
paper since they are quite lengthy. Some high points, 
according to Phoenix, are as follows: Students dis- 
cussed the controversy of science and Genesis with 
their ministers; ministers formed a committee to deal 
with the situation; parents complained to the principal 
who in turn told Gary Scott, "go back to the text." 
Scott replied that he "would think about it." He was 
later given a copy of the Tennessee anti-evolution 
law. Some time later Scott claimed that he was not 
informed that his job was in jeopardy until the day 
prior to the night meeting of the Board of Education 
when he was fired. He was officially notified of this 
action the next day at 3 p.m., according to the Phoe- 
nix. Accounts of the meeting indicate that it was a 
quickie-type, when, under emotional stress, Scott was 
fired without discussion of the case, nor was he given 
an opportunity for a hearing. 


After being fired, Scott filed a lawsuit in Federal 
District Court in Nashville in which he "sought to 
have the anti-evolution code section declared uncon- 
stitutional." The suit was against the Board of Edu- 
cation and was backed by rather strong groups as the 
American Civil Liberties Union, NEA, and National 

Science Foundation. Realizing the tremendous costs 
and involvements in what would amount to another 
"Scopes Trial" in 1967, the Board of Education con- 
sidered it the wiser decision to reinstate Gary Scott. 
During this time the anti-evolution law had been be- 
fore the Tennessee legislature and was repealed the 
day following the filing of the suit. Possibly the 
growing strength of sentiment favoring Gary Scott 
and against the anti-evolution law may have been 


It is obvious that public sentiment was much 
more strongly in favor of both the anti-evolution law 
and prohibition in Tennessee in the 1920's than in the 
1960's. Has the influence of the Bible and genuine 
Christianity diminished because of lack of cooperation 
on the part of Bible-believing, God-fearing Christians? 
Or are the opposing forces better organized, more 
influential, and more strongly supported? The real 
truth regarding the origin of all things, the Creator 
and Designer of all, the limits of change that are 
possible within any of the Genesis kinds (Chapter 1) 
cannot be changed by teachers, philosophers, or dis- 
coveries of scientists. The Bible speaks with authority. 
It only needs to be properly understood, interpreted 
and accepted. 


An editorial in the Chattanooga News-Free Press 
(Nov. 13, 1968) says: 

The overruling of the anti-evolution statute is 
considered by some to be a defeat for Christian 
fundamentalists. But that reasoning is strange, 
to say the least. Faith that "In the beginning 
God created the heaven and earth" — and all that 
is within them — does not rest upon a court 
ruling or require the passage of a law and is 
not dependent upon any so-called scientific 
theory or upon the posturing personal debate of 
two brilliant windbags at a county courthouse. 

Sad to say, man's statutes favoring both the 
spread of atheistic theories, as well as consumption 
of alcoholic beverages, have been adopted because 
of groups having much wealth as well as propaganda 

Editorial Comment 


Acceptance of the theory of evolution in oppo- 
sition to the Biblical account of creation by the 
direct act of God strikes at the very foundation of 
historic Christendom. When belief in the inspira- 
tion of the Scriptures and their absolute authority 
in all matters of faith and practice is sacrificed to 
human reason, anarchy — riots, violence, rebellion 
— is the natural result. 

When "God saw that the wickedness of man 
was great in the earth and that every imagination 
of the thoughts of his heart was only evil continu- 
ally," (Genesis 6:5), He said, "My spirit shall not 
always strive with man," (Genesis 6:3), and the 
earth fell under iudf^ment in the Great Flood. The 
Apostle Peter, speaking many centuries later, said: 

This they willingly are ignorant of, that by 
the word of God the heavens were of old, and 
the earth standing out of the water and in the 
water: Whereby the world that then was, being 
overflowed with water perished: But the heavens 
and the earth, which are now, by the same word 
are kept in store, reserved unto fire against 
the day of judgment and perdition of ungodly 
men .... But the day of the Lord will come 
as a thief in the night; in the which the heavens 
shall pass away with a great noise, and the 
elements shall melt with fervent heat, the earth 
also and the works that are therein shall be 
burned up. Seeing then that all these things shall 
be dissolved, what manner of persons ought ye 
to be in all holy conversation and godliness. 
Looking for and hasting unto the coming of 
the day of God, w/ierein the heavens being on fire 
shall be dissolved, and the elements shall melt 
with fervent heat? (II Peter 3:5-7; 10-12). 


I give, and bequeath to William Jen- 
nings Bryan College, a non-profit organi- 
zation. Incorporated under the laws of the 
State of Tennessee, and located at Dayton, 

Tennessee, the sum of _, 

or percent of my estate, or the 

residue of my estate to be used as the 
Trustees of the College may direct. 

*ThIs form of bequest should be used 
only after consulting your legal adviser. 

3 R Y A\ M 

B L U E ? R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Proflt Organ. 

US Postage 


Dayton, Tenn. 

Permit No. 1 8 

Vol. 3, No. 2 
March, 1969 

B R Y A M 

The BLUEPRINT, published previously as a bi-monthly, 
is being changed with this issue to a quarterly publication. 

Vol. 3 • No. 3 
Summer Quarter 

S I U E P R I M T 

A Journal of Contemporary Christian Thought Issued Bi-Monthly by Bryan College 

Sex, Scripture, and Society 

By Richard Cornelius, M.A. 
The Pill, the Playboy Philosophy, the plunging 
neckline. Sex is in style these days as though it were 
an invention of the twentieth century. Almost all 
of society is inflamed about sex: college students 
demonstrate for the "new morality," doctors warn 
against the rise of VD, Madison Avenue exploits the 
human body, police contend with increased cases of 
rape, Hollywood glamorizes what it calls "love," 
educators champion more sex education, popular songs 
glorify "going all the way," parents worry what 
their teen-agers will do next. The Christian dare 
not bury his head in his daily devotional booklet and 
hope that the problems spawned by this "fad" of sex 
will pass away. The real problem is not with sex 
itself but with the false views of sex which the world 
promotes and also with an ignorance of the true views 
of sex which the Bible proclaims. 

Sex — Something Funny or a God-Given Pleasure? 
The first false view is that sex is funny — and 
the raunchier the better. Shady jokes, suggestive 
cartoons, and sordid graffiti are the rule in the realm 
of sex, although few normal people carry over such 
indecorum into other areas. What host, for instance, 
exhibits the interior of the garbage can to his house 
guests, extols the items in the dirty clothes basket, or 
expounds on the flies, roaches, and mice killed in the 
kitchen during the past month? Light treatment of 
sex is an age-old method of achieving psychological 
release from pent-up feelings of guilt and embarrass- 

Richard Cornelius, associate professor of English and 
chairman of the division of literature and modern lan- 
guages, joined the Bryan faculty in 1961 . 
He earned his B.A. in English from Bryan 
in 1955, his M.A. in English and has com- 
pleted all but his dissertation for his Ph.D. 
at the University of Tennessee. The title of 
his dissertation is CHRISTOPHER MAR- 
RIALS. Mr. Cornelius is active as a 
Christian witness and devotes marey hours 
^^^ jw^MMj ^^ Q}ij-{^i{qji Home Crusade work. He has 
^^■/^ ^^^^ written devotional articles for such Chris- 
^^■fl^^^H tian periodicals as the CHRISTIAN 

ment. Not that sex per se is something dirty to 
blush at or whisper about, for until sin entered the 
world, Adam and Eve were naked and unashamed. 
Nor is laughter about sex necessarily wrong. Con- 
sider the story of the sexually addicted American 
businessman in Paris who was on his way to catch 
the airport limousine when he passed a second-hand 
bookstore and noticed a large book entitled Hoiv to 
Hug. Rushing in and purchasing the book, he had 
just enough time to stuff it into his brief case and 
catch the departing limousine. All the way across 
the Atlantic, he kept thinking lasciviously of the 
moment when he could enter his New York bachelor 
apartment, draw the blinds, turn on the bedlight, 
and slurp up the lurid contents of this huge volimie. 
When he did arrive home and take out his treasure, 
he noticed much to his chagrin that his book was only 
volume six. What a lost opportunity. Had he taken a 
moment or two longer, he could have purchased the 
entire salacious set. Then he took another look. The 
book was volume six of the Encyclopedia Britannica, 
Hoia to Hug. 

Opposed to the false view of the world that sex 
is something grossly funny is the Scriptural view that 
sex is a God-given pleasure. The first chapter of 
Genesis tells us that God is the one who designed 
and created sex, and the fifth chapter of Proverbs is 
a frank, specific, and balanced treatment of both 
the joys of legitimate sex and the sorrows of illicit 
sex, stressing that sex is important but cautioning that 
it is not all-important. Sexual pleasure is wrong 
only when one becomes a lover of it more than a 
lover of God (II Timothy 3; 4). 

Sex — Total Freedom or a God-Designed Purpose? 

A second false view is that which couples sex with 
complete freedom. In installment fourteen of the 
Playboy Philosophy, Hugh Hefner states that with 
regard to fornication, "There is nothing in the Old 
Testament or in the teachings of Christ, that specif- 
ically prohibits all sex outside of wedlock ... all pri- 
vate sex between consenting adults- — is the personal 
business of the individuals involved and in a free 
society the state has no right to interfere." 

Far from being silent about sex, Jesus Christ said 
in Matthew 5:28 that it is a sin even to look with 
lust upon a woman, and Ephesians 5:3 states that 
the sin of fornication is not even to be named among 

saints. And as far as the relationship of the state 
and the individual is concerned, Romans 13:1-5 in- 
structs citizens to be subject unto rulers, for their 
powers are ordained of God in order that there may 
be a measure of law and order on the earth. 

The Bible associates freedom with sex, but it is 
a freedom within the bounds of a God-designed pur- 
pose. Although man does not like to admit it, he is 
a slave to many things. Gravity, for instance. On 
the one hand, gravity is quite a drag — one always 
steps down when he walks. But, on the other hand, 
the restrictions of gravity make for great freedom 
in many areas: we are free to drink from glasses, 
for water stays put when it is poured; we are free 
to walk around in our homes, for lamps, chairs, 
tables, and beds do not go floating aimlessly about; 
and we are free to drive our cars, for they do not 
wiggle off when we park them, or sail into the air 
when we head down the highway. Each person is 
a slave not only of material forces such as gravity 
but also of some nonmaterial or spiritual force: sin 
(John 8:34), Satan (Ephesians 2:1-2), self (Romans 
7:15), society (Romans 12:2), or the Saviour (John 
8:31-32). And in addition, those who pursue freedom 
through illicit sex become enslaved by increased de- 
sires, frustrations, diseases, and the tragedy of illigiti- 
mate children. But those who are bondslaves of Jesus 
Christ can know what true freedom is, for by the 
empowering of the Holy Spirit they "can do all things 
through Christ" (Philippians 4:13) and produce the 
fruit of the Spirit spoken of in Galatians 5:22-23. 

God's purpose for sex involves marriage, in order 
that through it a husband and wife can become fully 
united in true love, attain physical completeness, 
share in the responsibility of parenthood, and il- 
lustrate the joys of the relation between Christ and 
the Church described in Ephesians 5:21-33. God's 
purpose regarding sex knows nothing of the double 
standard of worshipping and serving God on Sunday 
morning but doing as one pleases with a member of 
the opposite sex late Sunday night. God's purpose 
for sex can be achieved by heeding the admonitions 
set down in I Corinthians 6:18-7:5: flee fornication, 
recognize that your body is the temple of the Holy 
Spirit, glorify God in your body, marry a believer, 
and participate in marital intercourse. 

Sex — Familiarity or a God-Defined Purity? 

In rejecting the God-designed purpose of sex, the 
world stresses a third false view — sex is familiar. 
Pictures, commercials, novels, phonograph records, 
newspapers, movies, back-fence gossip, and the pro- 
nouncements of some learned experts continually 
remind us that sexual immorality is familiar to the 
point that it has become a "new morality." In the 
twenty-two lengthy articles constituing the Playboy- 
Philosophy, Hugh Hefner repeatedly refers to such 
"scientific" studies as the Kinsey reports as providing 
ample proof that everybody practices this "new 
morality," but philosophy professor Lionel Ruby 
has pointed out that with regard to the makeup of 
the subjects, the Kinsey reports were not represen- 
tative geographically, educationally, economically, 
religiously, or psychologically. 

In contrast to the world's approach to sex on the 
basis of familiarity is the Biblical emphasis on sex 
in a context of God-defined piirity. The Christian 
is not to be conformed to this world, Romans 12:1-2 
states, but is to shun the evils committed by the 
minority of people who make the majority of sensa- 
tional headlines. In addition, the Christian is to 
realize that ultimately he will not be judged by the 
standard of what people around him think, say, or 
do but by the standard of the Word of God. Sex, 
like any other God-designed appetite, is to be used 
— not abused. A Scriptural means of maintaining 
standards of God-defined purity amid the barrage 
of sex symbols and solicitations that bombards our 
senses in this sex-mad society is to avoid the second 
thought and in its place practice the positive advice 
of Philippians 4:8-9, thinking on those things which 
are true, honest, just, pure, lovely, and of good re- 
port. Imagine how foolish — and even dangerous — 
it would be for an overweight person with heart 
disease to attempt to stick to his health diet while 
reading dessert cookbooks in a room plastered with 
good pinups. Is it any less foolish and dangerous 
for a person to gorge his spiritual heart on sexually 
enticing pictures, books, and thoughts? 

Sex — A Festival or a God-Planned Progression? 

The world's views that sex is funny, that sex 
demands freedom, and that sex is familiar culminate 
in the position that sex is a festival. Sex is seen as 
(Continued on Page 4) 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year Uberal arts college, Bryan offers the 
Bachelor of Arts and Bachelor of Science degrees 
in eighteen major fields of study. The College is 
conservative in theology, evangelical in practice, 
and aspires to be an undergraduate college of first- 
class academic quality, thoroughly Christian in 
character, emphasizing educational excellence and 
a Biblical spiritual life in an environment of cul- 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous HI 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such n 
as annuities, trusts, and bequests. M'^ 

Euolution Theory $euerely jolted 

WiLL-^RD L. Henning, Ph.D. 

Recent geological discoveries of fossils in more 
ancient geological strata of rocks have severelv jolted 
the vers* foundation of the uniformitarian theory. 
According to this theory, lower plants and animals 
have gradually originated and developed into higher, 
more terrestrial plants and animals 'vsith increasingly 
more complex development taking place through the 
millions of years of geological historj'. 

For example, the earhest rock layers, usually the 
deepest, contain a few of the simplest forms of ocean 
life such as sponges and certain algae. The next 
earhest deposits belong to the Cambrian perioi esti- 
mated to be 440 to 520 milhon years old. These 
deposits, prestnnably all marine, are claimed to con- 
tain all the main groups of the animal kingdom 
except vertebrates. Fossils of pollen of vascular 
plants, as well as human footprints, also, have been 
found recently in these deposits; although, according 
to the uniformitarian theory, only the simpler and 
more primitive marine animals had evolved by this 
period of geological histor}'. 

Following the geological time scale, based on the 
theory- of evolution, fishes were supposed to have 
developed during the Ordo^'ician Period. Land plants 
developed and first appeared during the late Silurian 
and Devonian Periods, and amphibians crawled out 
of the water and began breathing air. Reptiles ap- 
peared in the next in the Permian Period; and the 
first mammals were supposed to have originated 
during the Triassic Period. Later, during the Jurassic 
Period, the first birds developed. The earhest of 
the higher t}-pes of seed plants originated during the 
Cretaceous Period, and. finally, man appeared during 
the latest or Tertiary,- Period. On the basis of these 
assumptions certain key or '"index fossils" are used 
to identif}" a given strata as to which geological period 
it belongs. 

Serious Objections 
A few ver}- serious objections to the theory- of 
uniformitarianism should be pointed out briefly: 
(1) At no place on the earth's crust have all eleven 
of the so-called periods of rock strata been definitely 
recognized. (2) Usually not half that number are 
definitely claimed. (3) In some western states the 
strata occur in reverse order over sizable areas. 

Within the past year several genuinely human 
footprints and prints of soles of sandals ^^ith trilobite 
fossils of Cambrian t]."pes have been recognized in 

Dr. Henning. professor of biology and chairman of 
the division of natural sciences at Bryan, has authored 
a number of articles both for the BLUEPRINT and other 
publications. A biographical skerch of Dr. Henning ap- 
peared in the September, 196S, BLUEPRI\T. 

Utah by Wilham J. Meister. This discovery has been 
confirmed by geologists and clear illustrations are 
given in Creation Research Society' Quarterly. De- 
cember, 1968. The article is entitled "Discovery of 
Trilobite Fossils in Shod Footprint of Human in 
'Trilobite Beds'" (pp. 97-102). In a later article 
of the same quarterly entitled "The Revelation of 
Palynologv"," Dr. Wilbert Rusch, Sr., reports on find- 
ings of fossil evidence of vascular plants, especially 
fossil pollen grains of higher plants in Cambrian 
deposits. These were not supposed to have originated 
imtil the Devonian Period, at least 110 milhon years 

In the December 15, 1968, Bible-Science News- 
letter (pubhshed by Bible-Science Association, Inc., 
Caldwell, Idaho) con'vdncing e^adence for genuinely 
hixtnan footprints, both bare and with moccasins, 
occurring in the same layer of rock %\ith petrified 
dinosaur tracks, is clearly presented. The excava- 
tions and studies from the Paluxy River bed, near 
Glen Rose, Texas, were under the direction and super- 
%'ision of Dr. Chfford Burdick, a mining geologist. 
(Title of article is "Search for Man Tracks in the 
Paluxy River," pp. 1, 4 and 5, by Stanley E. Taylor.) 

Time Discrepancy 

Geological estimates for one of the well-kno-v\Ti 
tv'pes of primitive men, the Java ape man of the 
Pleistocene time, are hsted as 400,000 to 500,000 
years ago. Other estimates, however, place the origin 
of man at one milhon years ago. There is quite a 
discrepancy between one miUion and 140 milhon 
years ago when dinosaurs were to have thrived during 
the Jurassic Period. Still greater is the discrepancy 
of one milhon years for the first man, as claimed 
by geologists, and the 460 milhon years ago when 
primitive and higher invertebrates were supposed to 
have thrived in Cambrian seas. However, on the 
basis of fossil human tracks and pollen of vascular 
plants, land evidently was present between the Cam- 
brian seas, and modem types of hfe existed. My 
authoritj" for geological references is Introduction to 
Historical Geology by Raj-mond C. Moore. 2nd, 1958 
(McGraw-Hill Book Co., "New York, N. Y.). 

If the theory of uniformitarianism is used to ac- 
cotmt for an extremely long period of gradual 
'"evolution" or changes during the earth's geological 
histor}-, and if the theory of evolution is the basis 
for changes in sequences of plant and animal hfe, it 
is ob^-ious that an undermining of the theory of 
evolution "^^ill leave both theories without a firm 
foundation. Again, the Bible has stood the test of 
time and more thorough discoveries of the earth's 
crust by scientists. 


(Continued from Page 2) 
the summuTTi bonum, the absolute in perfection. 
Many modem novels, photo magazines, movies, and 
TV shows state or imply that some people have per- 
fect bodies, can indulge in illicit sex without painful 
consequences, and are thereby made completely and 
continually happy. If such things are true, one 
wonders why the beautiful and brawny stars of Holly- 
wood require their pictures to be touched up, and 
why they have such a poor marriage reputation. 
While it is unfortunate that some Christians down 
through history have erred in considering sex evil, 
in reacting to this unscriptural position, the world 
has committed the equally serious error of deifying 
sex so much that our modern society has regressed 
to the practice of the ancient fertility religions by 
raising up a worship of sex complete with what the 
high priestly press agents frankly call "sex goddesses." 

Rather than picturing sex as a festival that pro- 
duces ultimate and lasting happiness, the Bible re- 
veals sex to be a God-planned progression. First, 
there is a progression operating outside of sex but 
influencing it. Romans chapter one describes un- 
natural and wicked sexual perversions in general as 
progressing from a rejection of God, and Ezekiel 
16:49-50 gives a specific example by showing how 
the infamous sins of Sodom originated in the people's 
pride, affluence, idleness, and failure to aid the needy. 
Sexual sins begin the same way all other sins do — 
with an improper relationship to Jesus Christ as 
Saviour and Lord. 

The second progression is within the realm of 
sex. This progression results from the general in- 
satiabihty of the senses which Solomon observed when 
he said in Ecclesiastes 1:8, "the eye is not satisfied 
with seeing, nor the ear filled with hearing." People 
enjoy gazing for long periods at the picture of a loved 
one, at some beautiful scene in nature, or at a re- 
cently purchased item. No one is ever satisfied with 
just one whiff of a bake shop, of coffee brewing, or 
of a Thanksgiving turkey roasting. Food companies 
capitalize on the fact that it is impossible to taste 
just one handful of popcorn, one bite of chocolate 
candy, or one sip of soft drink. Normal people do not 
go around singing or whistling only the first two or 
three measures of a song. And just as the senses 
of sight, smell, taste, and sound are insatiable, so 
too is the sense most involved with sex — touch. Two 
people who become physically attracted to each other 
begin with the patty-cake or handholding stage, 
and this satisfies them for a short while. But soon 
their contact is to the pretzel or entwined arms stage. 
This is quickly followed by the sprained ankle sup- 
port, the Siamese twins, and the wrestling match 
stages. Once the progression is initiated and the 
early stages repeated without restraint, it is almost 
humanly impossible to cut off the biological processes, 
which are designed to achieve their climax in sexual 
intercourse. And even when a couple is able to 
stop short of intercourse, severe physical and psy- 
chological tensions and problems result. 

Instead of basing their conduct on what God — 
the Creator of the body and the Designer of sex — 
has said. Christian couples often make up their own 
standards: (1) "Everybody does it." (2) "We're in 
love." (3) "We're engaged." The first is an out- 
look completely foreign to the Bible. Whether "every- 

body" does something or not, believers are not to 
allow the world to squeeze them into its mold 
(Romans 12:2, Phillips). The second statement 
evades the issue. Of course people should be in love 
if their sexual relationship is to be a healthy one, 
but the question remains — How far may unmarried 
people go in expressing their love? Part of the answer 
is found in the Biblical system of priority, in which 
man is to love God more than anyone else (Matthew 
22:37-38) and express this love by proper use of the 
body, which is God's temple (I Corinthians 6:19-20). 
Another part occurs in Colossians 3:17: "And what- 
soever ye do in word or deed, do all in the name of 
the Lord Jesus, giving thanks to God and the Father 
by him." As for the third statement, God's standard 
regarding sex is not engagement but marriage. In 
Proverbs 5:15-21 and I Corinthians 7:1-2, intimate 
physical expressions of love, as well as sexual inter- 
course, are restricted to those who are married. 

But what should the Christian do if he has already 
gone too far in the matter of sex? For victory over 
the past, I John 1:9-2:1 is as effectual for sexual 
sins as for any other sins: confess them as sin and 
stop committing them. God will forgive and cleanse 
the twentieth century believer just as He did the 
Christian in the ancient Corinthian church who had 
been living in sin with his father's wife. 

The story of Joseph in Genesis 37, 39-41 is a 
reminder of how God can reward with the right 
mate the person who puts Him first in his or her 
sex life. It is also a challenging illustration of vic- 
tory in the life of a teen-ager who knew what it 
meant to be rejected by his family, enslaved in a 
foreign land, and tempted daily by an attractive 
woman. God had a sexual partner reserved for 
Joseph, but it was not the first woman who became 
enamored of him. The next time sexual temptation 
comes, we need to remember that Joseph's God, 
who designed sex as a pleasure to be enjoyed 
within a clearly-defined purpose that involves the 
highest standards of purity and is controlled by a 
powerful progression, is still alive today. And this 
God extends His saving power to those who trust 
Him, His keeping power to those who obey Him, 
His forgiving power to those who confess to Him, and 
His judging power to those who reject Him. 

3 k Y A H 

B L U E ? R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profit Organ. 
US Postage 

PA! D 

Dayton. Tenn. 
Permit No. I 8 

Vol. 3. No. 3 
Summer Quarter 

B k Y A M 

Vol. 3 • No. 4 
Fall Quarter, 1969 

g I U E f» R I M T 

A Journal of Contemporary Christian Thought Issued Quarterly by Bryan College 


By Bernard R. DeRemer 

This subject one of the most emotion-packed is- 
sues of the day. is so important for Christians that it 
demands the most careful and praj-erful considera- 
tion. My title, not simply an alliterative phrase, is 
the name of a book by James Oliver Buswell, III, 
instructor at St. John's University, Jamaica, New 
York. This article is largely a review of that im- 
portant work, published in 1964 by Wilham B. Eerd- 
mans Publishing Company (52.50). 

The thought of one human being owning another 
— just as he would an automobile, horse, dog, or any 
other chattel — always has seemed despicable to me 
beyond belief. Yet it must be admitted that the in- 
stitution of slavery has ancient origins. 

Slavery in the Bible 

Buswell points out that some of the attempts in 
the United States to justify slavery on Scriptural 
grounds were based on the belief that it was "ordained 
of God," and a benefit to the enslaved. The Southern 
Literary Messenger of January, 1835, declared that 
slavery "has done more to elevate a degraded race 
in the scale of humanity, to tame the savage, to civi- 
lize the barbarous, to soften the ferocious, to enlighten 
the ignorant, and to spread the blessings of Christian- 
ity among the heathen than all the missionaries that 
philanthropy and rehgion have ever sent forth." 

Mr. Bernard R. DeRemer, of Washington. D.C.. is a 
Christian free-lance writer who has had wide and varied 
experience with both secular and Christian publications. 
A biographical sketch appeared in the September 1967 
issue of the BLUEPRINT. 

From Abraham to Philemon, numerous Bible ref- 
erences to slavery occur, including instructions for 
slaves and masters, such as those found in Ephesians 
6:5-9, Titus 2 : 9- 1 0, and I Peter 2 : 1 8-25 . Underlying 
the whole philosophy concerning slavery was the 
teaching that connected the Negro race with the 
story of Ham and the curse of Noah. 

However, those who are looking for the pat, per- 
fect answer to the origin of the Negro race may be 
disappointed in scriptural evidence. Buswell dis- 
cusses various theories concerning the Negro, includ- 
ing such wild views as those held by some that the 
Negro "is ine\'itably a beast" with "no soul." He 
declares that slavery advocates had to go to "utterly 
fantastic" lengths to associate Negroes with Ham. 
One author, speaking of the mulatto, wrote: ". . . these 
monstrosities have no rights social, financial, political, 
or religious, that men need respect; . . . not even the 
right to live!" (Italics mine) One wonders how such 
passages as Genesis 9:6 and Mark 16:15 could be 
explained away. 

As slaves multiplied in the new world, some 
church and missionary agencies were eager to reach 
them with the gospel but were greatly frustrated by 
"the widespread conviction that the message of Chris- 
tianity was not intended for the inferior races." How- 
ever, in spite of such obstacles, the gospel was pro- 
claimed, and revivals swept certain areas in the 
1740's and continued for nearly a hundred years 
later. Eventually slaves were allowed to attend white 
churches. The first separate gallery for them was 
introduced in the Cumberland Street Methodist 
Church, Charleston, South Carolina, in 1787. 

Buswell says that "the Bible teachings were cor- 
rectly seen not as e.xplicitly striking at slavery as such, 
for it would have been inconsistent to precipitate the 
kind of social turmoil which would inevitably have 
followed. . . . The consequences of receiving the 
gospel work revolution directly only in the individual; 
and. through the individual's changed values, indi- 
rectly in the society." 

Thus, slave holders were forced to suppress not 
only evangelism but education itself. Religious in- 
struction could lead to many sources of general en- 
lightenment, "all of which in one way or another 
jeopardized the institution of slavery." If slaves could 

read and write, they would become dissatisfied with 
their lot, they would be prey to abolitionist excite- 
ment, and the danger of insurrection and revolt would 
increase. Accordingly, as early as 1740 in some 
areas, laws forbade any instruction of slaves. 


A new era dawned January 1, 1863, with the 
Emancipation Proclamation; although another two 
years had to drag on before the adoption of the con- 
stitutional amendment abolishing slavery, and the 
end of the bloody Civil War. Slaves were now de- 
clared free; for them to be actually free was a vastly 
different matter. 

John Bartlow Martin declares that "apartness of 
the races is a black and white thread woven into the 
fabric of Southern life — its social, political, sexual, 
cultural, economic life. Apartness is like a vine which, 
rooted in slavery, never uprooted but merely twisted 
by the Civil War, flourished and by now entangles 
everyone and everything in a suffocating net from 
which no one, white or black, knows how to extricate 

Buswell points out that largely the same scriptural 
arguments were used for segregation as for slavery: 

Divine origin — Segregationists are certain that 
their way of life is a "law of God," His very "plan 
and purpose," which has indeed benefitted Negroes. 
But such claims of benefit always compare the Amer- 
ican Negro with others of his race elsewhere in the 
world — never with whites! — and assumes that the 
cause for his progress is the institution of segregation. 
It was the same argument as that used for slavery. 

Further, the segregationist paints a dark picture 
of the Negro's disease, immorality, shiftlessness, and 
stupidity. He attributes these negative characteristics 
to race, instead of cultural tradition. 

Biblical examples — Here the segregationists are 
forced to admit that the "Bible contains no clear 
mandate for or against segregation as between the 
white and Negro races," while insisting that it does 
support "the general principle of segregation." Bus- 
well says that their arguments always refer to "oc- 
casions on which God separated individuals or groups. 

usually because of their own sin or to prevent their 
exposure to the sin of others." 

The all-important case, of course, is that of Noah's 
three sons, supposedly the progenitors of the three 
races. "It does not seem to matter that the migration 
to the south was not limited to the sons of Ham, nor 
that the populations involved were all of the same 
race at the time this 'segregation' took place." 

Of One Blood 

The principal proof text in the New Testament 
on the racial issue is, perhaps. Acts 17:26 — "And 
hath made of one blood all nations of men for to 
dwell on all the face of the earth, and hath deter- 
mined the times before appointed, and the bounds of 
their habitation." The first part of this verse is used 
to defend racial equality, but the segregationist also 
argues that "having determined . . . the bounds of 
their habitation" strictly forbids mixing populations 
together. Usually Noah's progeny is brought into 
the picture. 

Somehow the segregationist evidently overlooks 
". . . to dwell on all the face of the earth. . . ." sug- 
gesting that it means merely that "God gave man 
the whole earth to live on." One writer says that 
this argument "might better be used against those 
who someday expect to inhabit the planet Mars. . . !" 

Racial differences — This is largely a rehash of 
the slavery arguments above, centering on the curse 
of Noah and climaxing with the Negro race as "an 
outcast of God and society." 

Interracial Marriage 

Any consideration of segregation must inevitably 
deal with both marriage and the church. Buswell 
asserts that "mixed marriage, in the minds of most 
defenders of segregation, is either the avowed and 
primary objective of the Negroes who desire desegre- 
gation or will be the inevitable result, desired or not." 

Buswell's discussion of interracial marriage is, 
perhaps, the weakest part of his book. He devotes 
less than two pages to a somewhat inadequate dis- 
cussion of the subject, asserting: 

(Continued on page 4) 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year liberal arts college, Bryan offers the 
Bachelor of Arts and Bachelor of Science degrees 
in eighteen major fields of study. The College is 
conservative in theology, evangelical in practice, 
and aspires to be an undergraduate college of first- 
class academic quality, thoroughly Christian in 
character, emphasizing educational excellence and 
a Biblical spiritual life in an environment of cul- 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such 
as annuities, trusts, and bequests. Nf^ 


By Mayme K. Sheddan 

Doctor, lawyer, Indian chief? Teacher, preacher, 
businessman? Bryan's offering to the world? Does 
the Bryan product have quality? Does it serve man- 
kind? Are its components distinctive enough to be 
separated, quantified, and analyzed, and if so, is it 
possible to evaluate the composite product? 

By answering a questionnaire sent out from the 
personnel office during the 1967-68 academic year, 
73%, 661 of the 906 graduates from the first graduat- 
ing class in 1934 through 1967, made it possible for 
evaluations to be made of Bryan's educational pro- 
gram and the product of that educational program, 
the graduates themselves as a group. The cooperation 
of deans and other officials of graduate institutions 
that had accepted Bryan graduates also provided suf- 
ficient information for evaluations of Bryan's educa- 
tional program and Bryan's graduates. Consequently, 
some answers can be suggested from an interpreta- 
tion of numbers, percentages, and relative compari- 

Vocations, Service, Personal 

At the time of the survey 32% of the graduates 
were actively engaged in teaching as their primary 
vocation, with an additional 6% engaged in work as 
school administrators and other education-related 
positions. Other fulltime vocations were given as 
follows: housewives 14%, missionaries 12%, pastors 
12%, other vocations in Christian work 3%; business- 
related fields 9%; graduate students on a fulltime 
basis 5%; and miscellaneous vocations 7%. 

Seventy-eight percent of the graduates were ac- 
tively working in some capacity in a church or 
church-related activity, such as teaching Sunday 
School, singing in the choir, preaching, etc. 

Mayme Kerley Sheddan, dean of counseling services, 
student aid officer, and assistant professor in the education 
department in the area of guidance and testing courses, 
received her B.S. from Bryan College in 
Business Administration and her M.Ed, 
degree in education-psychology from the 
University of Chattanooga (now UTC). 
Her thesis was "College Persistence and 
Attrition Analysis Based on Academic 
Variables." a study covering an eight-year 
period of freshman students at Bryan Col- 

She is married to Robert E. Sheddan, 
Supervisor of General Office Services at 
Bryan, and is the mother of three chil- 
dren — Barbara, an elementary teacher 
and 1967 graduate of Bryan; Frank, a sophomore at 
Bryan; and Beverly, a second-grader in Dayton City 

Considerable research on ACT scores, GRE scores, and 
other test data on Bryan students has been conducted by 
Mrs. Sheddan, and information in these areas is available. 
A limited number of summaries of the research on which 
the accompanying article is based is available. 

Of the 495 graduates who were married, 1 72 were 
married to a Bryan graduate; there were 151 single, 
8 widows, 1 widower, and 6 divorced. The number 
of children for the group was 972. 

Graduate Work 

Approximately 60%, 394 of 661, had taken or 
were taking work for a degree, certification, or en- 
richment at 157 different graduate institutions, and 
33%, 219, had earned 264 degrees at 76 of the 157 
different graduate institutions. There were 20 earned 
doctorates, 167 master's degrees, and 77 first profes- 
sional degrees. A breakdown of the 394 who had 
taken or were taking graduate-level work shows the 



One degree 



Two degrees 



More than two degrees 
(one earned four) 



Incomplete or 

discontinued programs 





Doctorates. The 20 earned doctorates (12 Ph.D.'s, 
2 Ed.D.'s, and 6 Th.D.'s) were in the fields of history 
(1), English (2), soil science (1), botany (1), psy- 
chology (1), N. T. Greek (1), New Testament (1), 
speech (1), education (3), theology (3), linguistics 
(3), Bible exposition (1), and Old Testament (1). 
These degrees were earned at the following colleges 
and universities from the years 1947 through 1967: 

Ball State Teachers College, Baylor University, 
Central Baptist Theological Seminary, Dallas Theo- 
logical Seminary, Duke University, George Peabody 
College, Indiana University, Hartford Seminary, 
Michigan State University, Northern Baptist Theo- 
logical Seminary, Ohio State University, University 
of Iowa, University of Michigan, University of Ten- 
nessee, University of Wisconsin, and Yale University. 

Evaluations by university officials. Deans and 
other officials of colleges and universities that had 
accepted Bryan graduates were asked to evaluate the 
Bryan graduates on the basis of their preparation for 
graduate work, their graduate work completed, their 
ability to communicate, their general citizenship, and 
their participation in community life. In preparation 
for graduate work 29% were rated above average, 
41% average, 7% below average, and 23% unevalu- 
ated. In graduate work completed, 36% were rated 
above average, 27% average, 7% below average, and 
30% unevaluated. In their ability to communicate 
30% were rated above average, 35% average, 3%- 
below average, and 32% unevaluated. Evaluations 
in general citizenship and participation in community 
life were generally omitted because of a lack of knowl- 
edge on the part of the evaluator. Most officials who 
chose not to evaluate students in all five areas be- 
cause of their announced policies did verify degrees, 
enrollment, and eligibility to continue. Verification 
was given for the following: 48% had completed de- 
grees, 41 % were eligible to continue at the graduate 
institution, 4% were ineligible, and 7% were un- 

Evaluation by Bryan Graduates 

The graduates were asked to evaluate their under- 
graduate preparation at Bryan in four areas — prepa- 
ration in general education, preparation in their ma- 
jor, preparation for graduate work, and preparation 
for their occupation. 

Preparation in general education. 

highly adequate 33%; adequate 56%; inadequate 
3%; unevaluated 8%. 

Preparation in major field. 

highly adequate 25%; adequate 52%; inadequate 
9%; unevaluated 14%. 

Preparation for graduate work. 

highly adequate 19%; adequate 47%; inadequate 
5%; unevaluated 29%. 

Preparation for occupation. 

highly adequate '2.A'%:, adequate 55%; inadequate 
9%; unevaluated 12%. 


The major strength of the Bryan product appears 
to be that of service to others, with the skills of com- 
munication much in demand, for Bryan graduates 
work primarily with people rather than 'V'vdth things 
as indicated by the vocations of 65% of the graduates 
who are teachers, pastors, missionaries, and Christian 

Just as many important components make up a 
product, so do many different individuals make up 
the composite picture of the Bryan graduate. Most 
likely, the Bryan graduate is a full-time teacher who 
is doing average to above average work in graduate 
study in the summers or on a part-time basis; actively 
involved in some kind of church work; married; and 
the parent of two children. It is also quite possible 
that the Bryan graduate is married to a Brj^an gradu- 

B)' the same token, it seems to me the height of folly 
for an eighty-year-old man to marry a sixteen-j'ear- 
old girl, though admittedly some such unions succeed. 

Church Integration 

Lastly, we come to the matter of church integra- 
tion. It has often been observed that eleven o'clock 
Sunday morning is the most segregated hour of the 
week. Buswell concludes: 

What do the churches say? Do the social teachings of 
the Scriptures as they relate to the status and treatment of 
minority groups need to be held aloof from the findings of 
the behavioral sciences in the same field? Man^' churches, 
denominations, and coimcils are saying. "No." Thej- are 
applying such findings to the situation in their s^viftly 
changing urban neighborhoods, and are pro%Tng that the 
integrated congregation can become a working realitj". 

Some, however, are so caught up with enthusiasm for 
integration that they are overdoing a good thing. We de- 
plore the position of those who teach or imph- that unless 
one integrates one is "not Christian." Despite a distinctlj' 
anti-segregation emphasis, this book does not advocate in- 
tegration simply for integration's sake. It is conceivable 
that racial integration in some congregations could cause 
more problems than it would solve. 

No pat solution can be offered. No formula can be 
applied to all cases. Without the particular details of each 
separate case, no responsible authoritj- could venture an 
answer to the question. "Well, what would you do?" The 
only suggestions which can be urged upon all are to keep 
in mind that the teachings of Scripture emphasize the worth 
of the individual himseK and nowhere suggest the relevance 
of his race. Remember that one's individual worth, whether 
more or less than that of another, is the product of his cul- 
tural learning and his spiritual relation to God — not of his 

In smnmarj'. Buswell asks for an understanding 
of the nature and causes of racial and cultural simi- 
larities, differences, and "most important of all, the 
distinction between racial differences and cultural 
differences." May we all know the guiding and en- 
abling hand of our God as we face these and other 
problems and perplexities in increasingly crucial daj's. 


(Continued from page 2) 

The fear of intermarriage, born of the impression that 
it is unnatural, unchristian, and physically harmful, stems 
in part from the continuity of slavery thinking. It is not 
intended to treat lightly the verj' real nature of the prefer- 
ence for one's own race in marriage. It is onlj' intended 
that the negative consequences must be seen as existing 
solely within the society in which interracial marriage takes 
place; not in the marriage itself. 

My ovvTi feeling is that even if interracial mar- 
riage is not demonstrably unscriptural, it is extremely 
unwise — not because one person or race is better than 
another but simply because they are different from 
each other. For marriage to succeed, there must be 
compatibility, mutual interests, factors of all kinds 
that will enable two to become truly one. Of course, 
in many cases within the same race this does not 
really happen. But to add the hurdle of race to all 
the other obstacles on the way seems to invite failure. 

B R Y A M 

B L U £ f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Vol. 3. No. 4 
Fall Quarter. 1969 

Non-Proft Organ. 
US Postage 


Dayton, Tenn. 
Perm;+ No. I 8 

B R Y A N 

Vol. 4 • No. 1 
Spring Quarter, 1970 

B I U £ ? R I M T 

A Journal of Contemporary Christianlhought Issued Quarterly by Bryan College 




By Dr. Irving L. Jensen 

"The Bible is the Book that goes with man." 
When I read this recently it set me thinking. The 
Book and I should be inseparables. Why then do I 
go my own way at times without it? Both the Bible 
and I were brought into being by the same breath of 
God (Gen. 2:7; 2 Tim. 3:16). The Bible was given 
for me, to go with me. We were to be inseparables. 
This was clearly God's design. 

Life abounds with illustrations of inseparables. 
What would Amos be without Andy? Mutt without 
Jeff? The button without the hole? The wheel with- 
out the axle? The fish without water? 

Recently I purchased a stereo hi-fi set. With it 
came an attractive booklet, called Owner's Guide for 
Care and Operation. It was the manufacturer's "let- 

Dr. Jensen 

This article is reprinted by permission 
January 14, 1964. Dr. Jensen is chairman 
of the department of Bible at Bryan Col- 
lege, where he has been a member of the 
faculty since 1954. In addition to his out- 
standing performance as a classroom 
teacher, he has authored a number of 
Bible-study books which have been pub- 
lished by Moody Press of Chicago. A list 
of Dr. Jensen's books is available from 
Bryan College upon request, and the books 
may be purchased from most Christian 
bookstores or from Bryan College. 

ter" to me, intended to "go with" the set. Its opening 
words were, "To get the greatest pleasure from yoixr 

new Stereophonic High Fidelity Instrument, we 

urge you to read this entire booklet carefully." I 
would not think of doing otherwise, for, to me, it was 
the book that went with the set, the key to pleasurable 
listening hours. 

When God put man. His supreme creation, on 
this earth, He did not leave him there without in- 
structions from his Creator. In the garden of Eden, 
it was face to face conversation. Then, for all cen- 
turies, there would be Spirit to spirit communion. 
But another method of God to give instructions to 
mankind on how to live (and how to die!) was by 
human written language. And so, over a period of 
almost two millenniums God caused a Book to be 
written, by men breathed upon by the Holy Spirit, 
the Book which He intended was to "go with" man. 

The Bible is the Book that goes with man.' His 
"manufacturer" urges him to read the entire Book 
carefully, and to obey its directions, if he would get 
the greatest pleasure out of his life. 

The Bible Gives a Warranty 

My stereo owner's manual instructed me to reg- 
ister my name with the manufacturer immediately, 
if the warranty was to become effective. The war- 
ranty itself guaranteed repair or replacement of any 
defective parts. How many Bible owners have failed 
to have their names registered in the Lamb's book of 
Life, which would assure resurrection unto life eter- 
nal! The Bible does not tell us to sample God for a 
lifetime and then register our names: rather, our 
names are registered in His records and then it is 
that we come to know our Maker and enjoy Him as 
our Savior. 

The Bible Tells About the Manufacturer 

The stereo manual has a page devoted to extolling 
the merits and reputation of the manufacturer. Some 
of the phrases used are "meticulous attention, engi- 
neering features, quality, exceptional performance 

and dependability, unmistakable perfection." Most 
of the Bible was written to tell about our Creator and 
Savior: who He is, what kind of heart He has, what 
He does. Human words cannot fully describe Him, 
for He is infinite and eternal in all His attributes. 
But in picture words (even "Spirit" — wind — and 
"Christ" — anointed — are picture words), and in 
men's testimonies of their experiences with Him, and 
in records of His dealings with men, we are given all 
that is needed to know of our "manufacturer." He 
is Wonderful, Counsellor, Mighty God, Everlasting 
Father, Prince of Peace. He doeth all things well. 
Nothing is too hard for Him. In Him all things are 
held together. He loves man with an infinite love. 

There is absolutely no one like Him! 

The Bible Gives Instructions for Our 
"Care and Operation" 

"Proper operation and care will insure your en- 
joyment," the booklet reads. The warranty warns 
against negligence, abuse and misuse. Most of the 
booklet is designed to tell how to operate the set. Some- 
times pictures and diagrams are used. Everything 
is described in terms that Mr. Average Man can 
understand and follow. 

Even so, the Bible is man's instruction book on 
how to live in this life, with a view to the life beyond. 
It is a book of deep and unfathomable truths, to be 
sure, but it speaks its vital message of salvation and 
Christian living such that even a child can respond. 

The Bible warns against negligence of things pres- 
ent and apathy toward things to come. It says a man 
must be bom again if he is to find lasting and real joy 
and peace. It tells the unsaved man how to live by 
showing him he cannot so live as long as he is es- 
tranged from God. It tells the saved man how to 
live by showing him the power of the indwelling and 
filling Holy Spirit. He is to keep all parts clean by 
the Word: "Wherewithal shall a young man cleanse 
his way? by taking heed thereto according to thy 
word" (Psa. 119:9). He is not to abuse body, soul 
or spirit, but present these to God. For such living, 

the Bible promises abundant joys and rivers of living 
water reaching out to the parched needs of other men. 

There is a section in the stereo booklet labelled 
"Power." It reads in part, "Operate on AC power. 
If there is any doubt about the power in your home, 
consult your power company." Some home appli- 
ances operate on DC (direct current), others on AC 
(alternating current). The Bible makes it very clear 
what power the Power Company of Heaven is sup- 
plying: both AC and DC. It is direct, as was experi- 
enced by the man who sent his plea directly to 
heaven, "God be merciful to me a sinner!" It is also 
alternating, in that the communion of a Christian 
with God is a back-and-forth conversation. 

Reader, if there is any doubt about the power in 
your home, consult your power company! 

The Bible Offers Repair and Replacement of Parts 

The manual reads, "If your set ever needs service, 

contact your authorized dealer. The warranty 

is void on any instrument which has been serviced 
by unauthorized personnel." 

When things go wrong in life, the Christian is 
often prone to by-pass God and go everywhere else 
for help. He goes to psychiatrists, psychologists, ad- 
visers and friends. He takes tension pills, talk-your- 
self-out-of-it potions. He consults God only as a last 
resort, when really he should have run to Him at the 
first symptoms of trouble. For God alone is authorized 
to service His creation; He alone has the power to 
help, and repair, and mend, and redeem! 

God is the master mechanic, who knows the ma- 
chine He has made, and who has a warehouse of re- 
placement parts. Bent, broken, dirty, squeaky, weak, 
or run-down parts are no problem to Him. When 
King David acknowledged the wrong of his heart and 
deed, he confessed his sin, and so could expect a re- 
stored and repaired joy and usefulness in God's serv- 
ice: "Restore unto me the joy of thy salvation . . . 
Then will I teach transgressors thy ways; and sinners 
shall be converted unto thee" (Psa. 51:12, 13). 
(Continued on page 4) 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year, accredited, liberal arts college, Bryan 
offers the Bachelor of Arts and Bachelor of Science 
degrees in thirteen major fields of study. The 
College is conservative in theology, evangelical in 
practice, and aspires to be an undergraduate college 
of first-class academic quality, thoroughly Chris- 
tian in character, emphasizing educational excel- 
lence and a Biblical spiritual life in an environment 
of cultxire. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 

through current gifts but also through 

various avenues of deferred giving, such R.RT^ 
as annuities, trusts, and bequests. Nf^ 



By Theodore C. Mercer 
President. Bryan College 

Bryan College was accredited by the Southern 
Association of Colleges and Schools on December 3. 
1969. at the Association's annual meeting in Dallas, 
Texas. The achievement of membership in the Asso- 
ciation by vote of the College Delegate Assembly was 
the climax of a specific process of preparation initi- 
ated nearly three years ago. 

The visiting committee which made an on-campus 
evaluation of the College in April. 1969. made recom- 
mendations focusing primarily on financial resources, 
the need for enrollment gro'\'\i;h. and the necessity of 
increasing the number of faculty holding the doctor's 
degree. Intensified efforts to fulfill these require- 
ments resulted in doubling the number of doctorates 
on the faculty and the raising of S300.000 to pay 
pressing short-term obligations. 

Accreditation is a beginning, not an end. It does 
not solve all of Bryan's problems, but it does provide 
the possibility of solutions which are not available to 
an imaccredited institution. Initial accreditation is 
for a period of four years, with re-evaluation at the 
end of that time based on an intensive self-study. 
Membership in the regional association also pro%"ides 
national recognition and visibility. 

Accreditation Defined 

The role of accrediting in the educational world 
has been defined as the certification that an institution 
meets certain published acceptable standards. In ad- 
dition, accrediting may. and should, lead to institu- 
tional self-improvement and the lists of the various 
accrediting bodies furnish an authentic body of in- 
formation for the public about the characteristics of 
particular educational institutions. 

A publication of the National Commission on Ac- 
crediting assesses the value of accreditation as follows: 

Under our system of higher education, 
accrediting has become a vital factor in the 
welfare of an institution because of its in- 
fluence on enrollment, on gifts, on employ- 
ment of faculty, on licensure of alumni to 
practice professions, as w-ell as on an insti- 
tution's prestige in general. 

The same publication points out that research 
shows that the lack of accreditation frequently leads 
to the ^^•itllholding of financial support, to a retarda- 
tion in enrollment gro\^lh. and to decisions and 
courses of action within an institution which may not 
lead to improved quality of educational ser-s"ice. 

Accreditation is indeed a many-faceted subject 
which is often misunderstood. Accrediting associa- 
tions do not attempt to control the religious position, 
philosophy, or the internal operation of an institution. 
What the association wants to know is whether an 
mstitution is followng accepted standards of educa- 


^ Accredited by the Southern Association of Col- 
leges and Schools on December 3, 1969. 

y Approved by the Tennessee State Board of Edu- 
cation for teacher education, with reciprocity for 
certification in a number of other states. 

y Membership in the Association of American Col- 

y Membership in the Tennessee College Association. 

y Membership in the Council for the Advancement 

of Small Colleges. 

^ Listed in EDUCATION DIRECTORY, Part 3: 
HIGHER EDUCATION, published annually by 
the U. S. Office of Education. 

^ Listed in the REPORT OF CREDIT GIVEN, pub- 
lished by the American Association of Collegiate 
Registrars and Admissions Officers. 

y Approved under the various public laws which 
have been passed by Congress for training of 
veterans, and the children of veterans, PL 16, 
PL634, PL36I. 

^ Approved by the Immigration and Naturalization 
Service for training of foreign students. 

tional practice and whether it is achieving to a rea- 
sonable degree its stated objectives. In all fields of 
endeavor today, an approved standing is an important 

Levels of Accreditation 

There are many degrees and levels of accredita- 
tion. There is the accreditation which is achieved by 
a college receiving approval as a teacher education 
institution from the proper state agency, which in 
Tennessee is the State Board of Education. There is 
also the approval received when recognition is granted 
an institution by its state university. These kinds of 
accreditation are sometimes achieved within a state 
by institutions which are not regionally accredited. 
State universities and state boards of education, how- 
ever, prefer not to be regarded as accrediting agencies 
as such; and thus, the word '"approval" is often used 
for recognition of this sort instead of the more tech- 
nical term '"accreditation." 

There is also the accrechtation of departments or 
divisions of colleges and universities by the various 
professional accrediting societies, such as a music de- 
partment accredited by the National Association of 
the Schools of Music. Further, there is the recogni- 
tion b}' organizations such as the American Associa- 
tion of Colleges, which is national rather than re- 
gional in membership. This type of approval is not 

granted except for schools already members of their 
regional association. Bryan College became a mem- 
ber of the Association of American Colleges at the 
annual meeting held January 11-13, 1970. in Hous- 
ton, Texas. 

Regional Associations 

For regional accreditation of educational institu- 
tions, the United States is divided into six regional 
associations; and membership, which is strictly vol- 
untary, in the association serving the institution's 
area gives the institution national standing. These 
six associations (as are other accrediting bodies al- 
ready mentioned) are recognized by the U. S. Office 
of Education (which is not itself an accrediting 
agency) and institutions of recognized stature are 
listed in its publications with appropriate symbols to 
indicate the kind of accreditation achieved. 

Where Do We Go From Here? 

The college is now in the process of developing 
specific outcomes to cover the next five years of the 
long-range development program. These specifics 
will cover the following areas: 

Growth in student enrollment (the small size of 
Bryan, 356 registration for the two semesters of the 
current academic year, is not compatible with eco- 
nomical business operation because of the high imit 
cost) ; 

Increase in financial resources, including both en- 
dowment and general operating gifts (the Southern 
Association recommends a $5,000,000 endowment in 
2-3 years, as against an endowment of some 
$500,000) ; 

Improvement of the academic program of the col- 
lege in ways compatible with the college purpose and 
educational objectives. 

A self-study carried out according to the manual 

developed by the Southern Association (this in-depth 
study of all phases of college operation, which must 
be undertaken within two years, is designed to lead 
to institutional improvement based on past experience 
and realistic projections for the future.) 

The carrying out of these projects successfully 
will require a high degree of intelligent hard work 
and devotion from all the college personnel and 
friends of the college. 


(Continued from page 2) 

The Bible Will Also Go With the Next Model 

When this stereo set finally comes to the end of 
its lifetime and has to be discarded, its manual of 
instructions will be discarded with it. In contrast, 
the Bible's future is a glorious one. When a Christian 
dies and leaves behind his well-worn Bible, this is not 
a time of permanent parting. In his new resurrection 
body, to be given him at the coming of Christ, he 
shall surely see God's Book again, for the Word of 
God abideth for ever. In this life the Book is his 
hope; in the life to come it shall be his glory. In this 
life he was learning it; in the life to come, he will 
know it, as face to face, and see the fulfillment of 
all that it promised. 

* * * + 

The Bible is the Book of God's heart. It is the 
Book that God wants you to read, and believe, and 
obey. It is the Book that gives all the wherewithal 
of living. It is the Book that offers a warranty for 
eternity. It is the Book which, when cherished and 
hid in your heart will stay with you as you pass 
through the vale from earth to heaven, for 

The Bible is the Book that goes with man! 


I give, and bequeath to William Jen- 
nlnqs Bryan College, a non-profit organi- 
zation, incorporated under the laws of the 
State of Tennessee, and located at Dayton, 

Tennessee, the sum of , , 

or _^ percent of my estate, or the 

residue of my estate to be used as the 
Trustees of the College may direct. 

*ThIs form of bequest should be used 
only after consulting your legal adviser. 

B K Y A H 

B L U F P R I M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

B R Y A M 

Vol. 4 • No. 2 
April, 1970 


B I U E V R i H T 

A Journal of Contemporary Christian Thought Issued Quarterly by Bryan College 



By Irving L. Jensen, Th.D. 

The Christian world recognizes the Bible to be of two inseparable parts, Old and New Testaments. Both 
parts were inspired by the same Spirit and intended for the same work of enlightening people. In practice, 
however, the Old Testament is not read and studied as much as the New. This is due in part to its larger bulk 
and more remote history and culture. The Old Testament is even treated by some as though it were made 
obsolete and impractical by the appearance of the New Testament. It is true that the New Testament is 
the peak of God's written revelation. It is the final, full, and clear explanation of life and of the major doc- 
trines related to man's salvation. But its importance only enhances the value of the Old Testament; for in the 
Old is found the seed, the foundation, and the preparation of all that appears in the New. The New Testa- 
ment, as Augustine once said, lies hidden in the Old; the Old Testament is revealed in the New. 

God's Purposes in Giving the Old Testament 

The Old Testament was written for two basic 
purposes: to point unbelievers to the way to God, and 
to show believers how to walk with God. Paul made 
this very clear when he wrote his last inspired letter 
to Timothy, reminding his friend and co-laborer that 
the holy Scriptures which Timothy had learned from 
childhood (the Scriptures then included only the Old 
Testament) were able to make him "wise unto salva- 
tion" (II Tim. 3:15). This was teaching concerning 
the way to God. Also, Paul wrote, all Scripture was 
given by God "so that the man who serves God may 
be fully qualified and equipped to do every kind of 
good work" (vs. 17, Today's English Version). Paul 
was telling Timothy that the Old Testament was to 
equip him to walk acceptably with his God. This 

""" 7 his article is reprinted by permission 


r \ AND GOSPEL HERALD published by 

m ,^^ ,' the Union Gospel Press, Box 6059, Cleve- 

i« ' ; land, Ohio 44101 . Dr. Jensen is chairman 

Jk-iQ^^.i - of the department of Bible at Bryan Col- 

^S^L^J Isge, where he has been a member of the 

^^K^Wm^^ faculty since 1954. In addition to his out- 

^^^^k A^^B standing performance as a classroom 

^^l^^l^^^l teacher, he has authored a number of 

Bible-study books ivhich have been pub- 

Dr. Jensen lished by Moody Press of Chicago. 

was teaching concerning the believer's walk with God. 

When we look at the equipment of spiritual armor 
which Paul urged the Ephesians to put on to live 
victoriously (Eph. 6:13-17), we can see that all these 
are prominent items in the Old Testament: righteous- 
ness (breastplate, cf. Isa. 59:17), gospel of peace 
(shoes, cf. Isa. 52:7), faith (shield, the Old Testament 
is filled with stories about faith, cf . Heb. 11), salvation 
(helmet). Word of God (sword, cf. Ps. 119), and 
prayer (the panoply of armor). 

The New Testament, of course, also is part of the 
"Scriptures" mentioned in II Timothy 3:15-17, and 
more explicitly so because of the person of Jesus 
Christ, who is the Saviour promised by the Old Testa- 
ment. But we should not therefore steal away the 
content of the Old Testament mentioned above when- 
ever we compare the two testaments. 

How the Old Testament Serves God's Purposes 

Paul mentioned to Timothy four ways in which 
the Scriptures, Old as well as New Testaments, served 
God's purposes (cf. II Tim. 3:16). Let us look for 
these in the Old Testament: 

i. Doctrine, or teaching. Among the basic doc- 
trines taught in the Old Testament are these: who 
God is, what man is, and what God does for man. 
Over and over these themes are projected on the 
screen, as they are manifested in the everyday life of 

people. And in the Old Testament's teaching on these 
large areas of doctrine, the spotlight shines on the 
grand subject of salvation. 

Who is God? He is the only Saviour (Deliverer) 
of those whom He has created. 

What is man? He is a sinner in need of salvation 
from the penalty of sin. This is made very clear as 
early as Genesis 3. 

What does God do for man? God offers him a 
way of salvation, all of His grace, by faith. The first 
examples of acceptable responses to God are in the 
stories of Abel (Gen. 4) and Noah (chs. 6-9). 

These basics of the theme of salvation appear 
throughout the Old Testament and are made more 
real and explicit and personal by the many symbols, 
types, and prophetic utterances prophesying of the 
coming Saviour, Jesus Christ. 

It is the historical setting of these doctrines and 
the Messianic prophecies that makes the Old Testa- 
ment such a vital source of docti'ine today. 

2. Reproof. This is the work of the Word in con- 
victing one of sin. One cannot read very far in the 
Old Testament before he sees the same old sinful 
nature, which resides in him, working in the lives of 
Old Testament characters. Fallen human nature is 
frankly and clearly portrayed in the many narratives 
of the Old Testament. This is in addition to the laws 
and commandments of God, by which comes a knowl- 
edge of what sin is (cf. Rom. 7:7). 

3. Correction. Reproof is the negative work of the 
Word; correction, the positive. Reproof is to stop us 
in our tracks; correction is to start us in a new and 
right direction. The Old Testament consistently of- 
fers this help, showing the right way to walk. The 
words "way" and "walk" are key words in the Old 

4. Instruction in righteousness. The Old Testa- 
ment serves perfectly with the New in this ministry, 
also. In it one may find inspiration, challenge, ex- 
ample, motivation, and nurture. For inspiration, no 
passage surpasses Psalm 23. No challenge could be 
more timely than that of Joshua's; "Choose you this 
day whom ye will serve" (Josh. 24:15). The min- 
istry of example is one of the Old Testament's major 
emphases. "Now all these things happened unto 

them for ensamples: and they are written for our 
admonition, upon whom the ends of the world are 
come" (I Cor. 10:11). Recall the example of utter 
faith and obedience by Abraham, who prepared to 
sacrifice his son as the Lord had commanded him (cf. 
Gen. 22:1-14). If we are lacking motivation in our 
life for God, the Old Testament offers much help 
here. Consider these words: "One thing have I de- 
sired of the Lord, that will I seek after; that I may 
dwell in the house of the Lord all the days of my life, 
to behold the beauty of the Lord, and to enquire in 
his temple" (Ps. 27:4). Over-all, a diligent reading 
of the Old Testament affords nurture for the Christian 
in his daily spiritual growth. Psalm 119 is a personal 
testimony by one who experienced this nourishment 
and training of the sacred Scriptures. 

Applying the Old Testament to Today 

The need for a wholesome attitude in reading the 
Old Testament cannot be overemphasized. We must 
recognize that there are changeless spiritual truths, 
unaffected by time. God does not change. Human 
nature has not changed — the story of the first man 
and woman indicates this. The basic laws of God 
remain the same — for example, "Thou shalt love the 
Lord thy God with all thy heart" (Matt. 22:37). The 
design and purposes of God remain unaltered. So 
when we read the Old Testament, we should not think 
of it as an outdated book. To Paul, Peter, and other 
apostles of Acts, it was still the Scriptures, even 
though a new era had begun with Pentecost. 

Bible study consists of three parts: observation, in- 
terpretation, and application. We are to observe what 
the Bible says, so that we rnay learn what it means 
and so that we may apply it to our lives. The guide- 
lines for interpretation and application given below 
apply particularly to the Old Testament: 

Some Guidelines for Interpretation and Application 

1. Look for the big truths — the emphasized ones. 
The Old Testament was not intended to present a 
comprehensive system of doctrine. Part by part it 
builds up a structure of the grand truths of God, upon 
which then the New Testament is built, with its am- 
plifications and important details. The practical sug- 
gestion here is not to get lost in the multitudes of 
small items in the Old Testament. 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year, accredited, liberal arts college, Bryan 
offers the Bachelor of Arts and Bachelor of Science 
degrees in thirteen major fields- of study. The 
College is conservative in theology, evangelical in 
practice, and aspires to be an undergraduate college 
of first-class academic quality, thoroughly Chris- 
tian in character, emphasizing educational excel- 
lence and a Biblical spiritual life in an environment 
of culture. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such RRT, 
as annuities, trusts, and bequests. 

2. Derive the universal, timeless principles. Men- 
tion was made above of changeless truths. But there 
are things that do change. CuUure. habits, dress, 
government, and tradition are some of these. In 
studying any biblical passage, the local temporal de- 
tail must first be identified, and from this, the uni- 
versal, timeless principle derived. "Remember the 
sabbath day, to keep it holy" (Exod. 20:8). Here 
the Jewish calendar is the temporal detail; a universal 
principle, applicable to both Old and New Testament 
times, is that we should observe one designated day of 
the week especially as a holy day unto the Lord. 
Consider another example. "Achan . . . took of the 
accursed thing: and the anger of the Lord was kindled 
against the children of Israel" (Josh. 7:1). The story 
goes on to relate that Israel lost heart and thirtv-six 
men were slain — all because of one man's sin. Such 
was the local event of that moment. A timeless uni- 
versal principle to be derived from the story is that 
the sin of one man in a group is bound to affect the 
whole group adversely. 

In Old Testament study, we are continually look- 
ing for the "inner spirit" of the "outer cloak" of the 
particular passage. This especially applies to the 
many laws imposed on the Israelites. The sacrifice 
of a bullock was not accepted as a true offering unless 
it was presented with a true spirit (cf. Ps. 51:16-17). 

3. Recognize even the seemingly impossible stories 
as true. One of God's frequent ways of revealing 
Himself to Israel in Old Testament days was by su- 
pernatural signs. He who rejects miracles cannot 
feel at home in the Old Testament. To try to explain 
away the miracle of the Israelites' crossing the Jordan, 
for example, is to lose the whole point. It is good 
spiritual tonic to read the Old Testament daily, be- 
cause of the manjr miracles it records. 

4. Interpret the Old Testament in the light of the 
New. The New Testament is the best help for inter- 
preting the Old. Since God is the Author of both, 
there can be no contradiction between the two. The 
Old Testament becomes clearer and more inspiring 
when one sees it through the lenses of the New. 

5. Keep in mind the limitations of human lan- 
guage used to describe divine truths. The Hebrew 
vvriters used anthropomorphisms when referring to 
God. That is, they ascribed human form and quali- 
ties to Him. When referring to His omnipotence, a 
writer might speak of "His right arm." This pictorial 
Hebrew style enhances Old Testament study and 
opens the door to wide vistas of spiritual truth. 

6. See Christ in the Old Testament. Christ appears 
in many passages of the Old Testament, foreshadowed 
by symbol, type, and prophetic utterance. 

What to Look for in Old Testament Books 
The Old Testament contains four major kinds of 
writing: law, history, poetry and ethics, and prophecy. 
Listed below are some of the main things to look for 
in each group: 

/. Law. In these first five books, observe what is 
written about origins (of the universe, human race, 
sin, redemption, and Israel), the nature of God and 
man, and the character and structure of human so- 
ciety and God's kingdom. Also look for God's pre- 
scriptions for salvation. 

(Continued on page 4) 


By H. Robert Cowles 

The small private college has fallen on hard times. 

In an era of increasing costs for quality education 
it finds itself in competition with state universities 
whose low tuition and broad range of courses are 
very appealing. 

Community colleges and extension campuses offer 
the potential collegian the financial advantage of liv- 
ing at home while pursuing a degree. 

The Bible college, most of which metamorphosed 
from the diploma-granting Bible institute of a genera- 
tion ago, is faced by a particularly difficult set of cir- 

Having in the past specialized in the training of 
ministerial and missionary candidates, few of whom 
command large salaries, it lacks the affluent alumni 
to whom other colleges look for endowments. 

Admission standards may bar it from the generous 
federal subsidies available to most private colleges. 

Enrollment is often far below the approximately 
eight hundred students which educators consider the 
break-even point for financial solvency. 

The Christian College in the Educational World 

Rising educational standards which dictate gradu- 
ate studies for the prospective Christian worker are 
swiftly forcing it out of the field of terminal educa- 
tion. Hoping both to round out the training of the 
few who elect to terminate their formal studies at the 
baccalaureate level and to provide the seminary-bound 
student with disciplines on which he can Isase his 
later graduate studies, it has branched out into the 
liberal arts. 

In an effort to assist the young person not neces- 
sarily called to ministerial or missionary work, it has 
added other disciplines such as nursing and elemen- 
tary education, thus further altering the school's orig- 
inal complexion. The constituency, recalling the 
good old days, has not always taken kindly to these 
changes, interpreting them as trends toward seculari- 

And as if those adversities were insufficient, the 
Bible college, especially if it is church-related, finds 
itself in financial competition with the seminary. De- 
nominations, concerned primarily about the supply of 
ministers for their churches at home and their mis- 
sions abroad, find themselves financially responsible 
for colleges, perpetuated from a former era, which 
have a decreasing role in direct ministerial education. 
At the same time, these very churches are faced with 
an even more expensive institution, the seminary or 
graduate school, where their ministerial candidates do 
get direct training for the work at hand. 

Can the Christian college, whether Bible or 
straight liberal arts, survive the squeeze? Will public 
colleges crowd out parochial colleges just as pubUc 
high schools two generations ago crowded out most 
private and parochial high schools? 

The demise of the parochial high school was far 

This article which appeared as an editorial in the April 
U. 1969. issue of THE ALLIANCE WITNESS. 260 West 
44th Street, New York, New York 10036, is reprinted by 
permission. Mr. Cowles is editor-in-chief of THE ALLI- 

less serioxis than would be the demise of the Christian 
college. During high school the student has the 
counterbalance of his Christian home. Sooner or 
later he must confront this evil world. It actually 
may be healthy for him to begin that confrontation 
while he still has the sanctuary of a godly home. 

The College Campus — A Melting Pot 

In college the situation is different. The student 
is awav from home at a chronological age when he 
naturally wants to throw off the shackles of childhood 
and adolescence. The college campus is a melting 
pot, a deprovincializer, a leveler. Although many 
Christian young people survive the secular campus 
and emerge the stronger for the encounter, many 
others are permanent casualties. 

Moreover, the student probably will select his life 
partner from the available choices on the college 
campus. The temptation to an unequal marital alli- 
ance can be strong at the secular school. One of the 
Christian college's more important functions is to pro- 
vide a wholesome meeting ground for prospective 
marriage partners. The social elements of college 
hfe argue forcefully for the Christian campus. 

The Unique Contribution of the Christian College 

But college contributes more than the academic 
and the social. Its most lasting compensation to the 
student is example. Among the faculty of the Chris- 
tian college are exemplary men and women, strong 
towers, believable people whose walk and teaching 

Long after the specific classroom lessons have 
dimmed and the social encounters have faded into a 
limbo of pleasant but vague memories, the sheer 
character of the student's mentors will continue to 
influence his life and actions. 

The faculty are any college's most permanent 
contribution to the student. They are the Christian 
college's strongest reason for being. 

Survival for the Christian college, and particularly 
the hard-pressed Bible college, will require bold think- 
ing and bolder action. That kind of thinking and that 
kind of action are important to us all. 

We need the Christian college. 


(Continued from page 3) 

2. History. Much of this is biography, easily un- 
derstood because we are personally acquainted with 
human nature. Concerning the many events re- 
corded, such as wars, the rising of kingdoms, migra- 
tions of people, and everyday happenings on the street 
and in the home, determine whether the event is 
merely incidental to the narrative, plainly a spiritual 
engagement (such as going to the temple to worship), 
illustrative of a spiritual truth, or typical or sym- 
bolic of New Testament truth. Many spiritual les- 
sons can be derived from Old Testament history. 

3 . Poetry. The Psalms especially invite the reader 
to reflection, devotion, and worship. Many Psalms 
are also Messianic. Books like Job and Ecclesiastes 
probe such timely subjects as suffering, behavior, 
values, and motives. 

4. Prophecy. Much of what the prophets forthtold 
concerns sin, conditions for salvation (faith and obe- 
dience), the attributes of God, and the sovereignty of 
His purposes. They also foretold events: judgment 
for sin and blessing for obedience. Beyond these con- 
ditional predictions are the grand Messianic prophe- 
cies of the coming of Christ. It should thus be plain 
that the prophetic books are very timely books, like 
the others of the Old Testament. 

The Old Testament is more than mere ancient 
history. It should be read with the view to applying 
it to every phase of living today. Using a modem 
translation of the Old Testament will help to make 
the wording of the text come alive to the reader. Al- 
ways be searching to find what the Old Testament 
says that relates to life in the home, the church, and 
the community, to the present, and to the future. In 
any one passage, look for an example to follow, a sin 
to avoid, a command to obey, a promise to claim, and 
a prayer to echo. If you have been neglecting the 
Old Testament because it has appeared to be out of 
date, search its pages again. You will find that Paul 
was right when he said that all Scripture is profitable 
for the man of God. 


I give, and bequeath to William Jen- 
nings Bryan College, a non-profit organi- 
zation, incorporated under the laws of the 
State of Tennessee, and located at Dayton, 


lennessee, the sum o 

or percent of my estate, or the 

residue of my estate to be used as the 
Trustees of the College may direct. 

*This form of bequest should be used 
only after consulting your legal adviser. 

B R Y A\ M 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

B ft Y A M 

Vol. 4 • No. 3 

Summer Quarter, 1970 

B I U £ P R i M T 

A Journal of Contemporary Christian Thought Issued Quarterly by Bryan College 

mi cmisim siudmrs cross 


In 1950 a book entitled God and Man ar Yale quickl\- 
made its controversial way to the top of the nation's 
bestseller Ust. Written by William F. Buckley Jr., a 1949 
graduate of Yale University and a man who was to become 
one of .\merica's foremost conservative spokesmen, the 
book rocked the academic world by reveahng the degree of 
liberal bias in Yale's departments of history, philosophy, 
political science and religion. 

In his treatment of the latter, the author proved there 
was a pronounced anti-Christian inclination in the univer- 
sity classroom that went far beyond the limits of necessary 
academic objectivity. 

One of the reasons for the success of God and Man at 
Yale was the fact that the book spoke to a common 
problem, not restricted to the Yale campus. Indeed it 
turned out that Buckley described a condition existing in 
most of the nation's secular universities and colleges. 

Now, twenty years later, the phenomenon has become 
ever so much more pronounced. The 1970 campus is 
marked by a severe antipathy toward the Bible and 
Christianity. There's a hostility that permeates the entire 
academic community. It is not, furthermore, restricted to 
the faculty sector with which Buckley originally took issue, 
but is rather propounded by facult\'. students and adminis- 
tration alike. 

The result is an atmosphere in which genuine confronta- 
tion with Jesus Clirist is difficult and spiritual growth 
nearly impossible. 

Years ago. the Christian student could count on a 

Repriuied by permission from the Presbyterian Journal. 
May 6. 1970. U'eaveniile. .V. C. The Journal indicates that 
tlie author is a college senior who. according to his o\in 
testimony, found Jesus Christ less than a rear ago. \o\v 
looking toward the )mnistr\-. Mr. Melden writes of a 
Je monism that is part of the "generation gap. " 

marked apathy among liis peers in relation to any religion, 
including Christianity. His fellow students, with few excep- 
tions, simply didn't care about the Bible, or Christ, or the 
true Christian Church. 

This was unfortunate enough, but it has been replaced 
by something so much less desirable as to make a good dose 
of apathy almost pleasant. 


Today, the apathy has been banished, just as political 
apathy is so obviously absent from the college campus. In 
its place a malignant constant hostility toward, and even 
hatred of, Christianity and all that it stands for has 
emerged. More than mere "questioning" is involved: here is 
rather the tlnal form of total irreverence, the end result of 
spiritual blindness. 

What I call the "cult of irreverence" is expansive and 
multifaceted. It ranges from vicious attacks on Christian 
belief in the classroom to sarcastic sacrilege in the pages of 
student newspapers. 

The born-again Christian student takes his scholastic and 
social life into his hands when he ventures on to the secular 
campus. Once there, he can expect nothing but ridicule, 
unfairness, and intellectual stripes from those who seek to 
scourge true faith wherever they see it. 

A student enroUs, for e.xample, in a course called 
"Introduction to the Bible." On the first day of classes, the 
professor mounts liis podium and, without so much as a 
word of explanation, throws a copy of -the Bible to the 
floor. "I just want to show, class," says the professor, "that 
hghtning will not strike simply because I'm not showing 
'proper respect' to tliis book." 

Picking the Bible up. he ostentatiously opens it and tears 
out a few pages. "See. class"?" he asks. "StUl no lightning!'" 

From tliis flamboyant start, he proceeds to take up his 

semester-long attack upon the divine inspiration of the 
Scriptures. In the second half of the course, when the New 
Testament is being treated, he begins by saying, "In this 
section of the course we will examine the life and ministry 
of Jesus of Nazareth. Please do not, either in discussion or 
on a test, refer to this man as 'Jesus Christ.' He was not the 
Christ. He was merely a rather inspiring historical figure— a 
minor seditionist who was completely misunderstood by his 
peers— themselves ignorant Jews doggedly awaiting the 
coming of a nonexistent Messiah." 

It is amazing what you can get by with, this side of libel, 
for which of course the professor cannot be prosecuted. 

The remarks I have just reported are not, alas, a figment 
of my imagination. Even if I wanted to create such a 
character as tliis gentleman, I am afraid my imagination 
would not meet my needs. No, the man here is quite real, 
not a caricature— and, in point of fact, is the chairman of 
his department at liis university. 

In another class, a history course which freshmen must 
take in order to graduate, the professor discusses the 
shameful events of the Dark Ages, with a special emphasis 
on children's crusades, inquisitions and the like. He links 
them, skillfully and convincingly, to the fundamentals of 
Christian behef. In this manner he supposedly shows that 
the aberrant behavior described is "typically Christian." 

Not content to leave it at that, however, he also takes up 
the better part of an hour discussing "the historical 
Jesus"— Jesus the revolutionary, Jesus the fanatical Israeh 
nationalist, Jesus the anti-Roman conspirator. 

Of course, it is easy to point out, with C. S. Lewis, that 
this "Jesus" never existed, but most college freshmen do 
not know that Lewis ever existed, and most of the cogent 
arguments of the classic Christian apologists are also 
beyond their ken. 

The examples, from my own experience and the 
experience of others, could go on endlessly— the Darwinian 
biology professor who pointedly sneers at the Genesis 
account of creation, the psychology professor who goes out 
of his way to explain conversion experiences as self-induced 


From these few cases we can ail-too-easily see that Christ 
and Christianity, far from being ignored or even laughed at. 

are actively, constantly attacked in the university classroom 
by men and women whose academic status lends credence 
to their statements in the minds of their students. 

What of the student who, solidly grounded in the Word 
of God, sees through the professors' colorful heresy? What 
of the student who dares question the irrational, biased 
assumptions to which he is constantly subjected? 

Well, his is not a happy lot; if he attempts to "contend 
for the faith" in the classroom he is usually savaged by the 
professor's greater polemical and oratorical skills. Unless he 
is able to put forth a solid, factual argument for the Bible 
or Christ, he will be laughed or sneered into silence. 

If, as is rarely the case in one so young, he does manage 
to put forth such an argument, the professor will probably, 
with great color and flourish, evade the issue and find a 
more vulnerable point in the student's knowledge or 

To put it bluntly, the student who tries to defend his 
Christian beliefs in the classroom will immediately be 
subjected to intellectual bullying and intimidation which is 
as totally unjustified as it is brutal. 

What happens to the student when he happily leaves the 
classroom behind? For one thing, he transfers into an 
atmosphere of unrelieved hedonism, but that is a matter to 
be treated in another article. He also enters into a climate 
of anti-Christianity which is every bit as pronounced as that 
of the classroom. 

His professors use "knowledge" and wit as their weapons 
against Christ; his peers use crudity and social ostracism as 

Of course, the probability is that the saved Christian 
student did not desire their dark fellowship in the first 
place, so the latter weapon is largely ineffective. However, 
this young man or woman is nevertheless a human being, j 
and the continual scorn and hatred of his fellows is not a ! 
pleasant thing to experience on a daily basis. 

On a more impersonal level, the students in a university 
who hate Christ and Christianity find numerous ways of 
expressing their feelings. In the pages of the campus 
newspaper they can engage in political diatribes in wliich 
they blame the organized church for all of the world's ills, 
and refer to Christianity as a "tool of repression." 

That such a thesis bears a marked resemblance to the 
Marxian dictum that "religion is the opiate of the masses" 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year, accredited, hberal arts college, Bryan 
offers the Bachelor of Arts and Bachelor of Science 
degrees in thirteen major fields" of study. The 
College is conservative in theology, evangelical in 
practice, and aspires to be an undergraduate college 
of first-class academic quality, thoroughly Chris- 
tian in character, emphasizing educational excel- 
lence and a Bibhcal spiritual life in an environment 
of culture. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such 
as annuities, trusts, and bequests. M'f 

does not faze them in the least; better a Marxist than a 
Christian, they reason. 

These students also call upon the findings of science to 
support their non-beliefs, although theirs is not true 
science. (A favorite quotation is the gleeful recollection of 
the Soviet cosmonaut who said he "didn't see God up 

Or, they turn to their ideological ancestors, such as Mark 
Twain, Thomas Paine and Bertrand Russell, for arguments 
against God in general and the Christian God in particular. 

All this constitutes one approach. Another, probably 
used with greater frequency and effectiveness, is sarcasm 
and blasphemy. The thought seems to be that if you can't 
fight the Christian on intellectual terms, you attempt to 
shock him into silence. 

Follow the lead of the modern witches and wear an 
inverted crucifix about your neck, or tell a blasphemous 
joke; this might have results. Such is the mind of the 
anti-Christian. (I understand this mind. I once possessed it.) 


This is all so widespread today that it has become 
fashionable. The culture-makers of the under-25 generation 
have picked up the anti-Christian theme and are seeking to 
capitalize on it by churning out books, songs and even plays 
in which it appears. 

A song entitled "Spirit in the Sky" is on its way to the 
top of the charts, with a sarcastic, heavy-handed attack 
upon the Christian doctrine of salvation. In London, 
theatre entrepreneurs are producing a "rock musical," 
Superstar, about the life of Cluist. 

1 shall not quote from the title song, which is also selling 
quite briskly here in the United States; if you have not 
heard it, 1 would suggest you avoid your radio— that is, if 
you have any illusions left about the decency of today's 

I recently glanced through several college literary maga- 
zines. In each, I found some derogatory reference to Christ 
and Christianity. These came in the form of essays, short 
stories, even poems. 

The modern university student, so eager to prove liis 
"intellectuality," does not wait for opportunities to assail 
Christ, but rather creates his own. 

In looking back on all this, I realize that some will say, 
"But why do you concentrate upon the universities? Isn't 
there an anti-Christian bias evident throughout society as a 
whole?" Yes, to a certain degree there is, and the Biblical 
student can only conclude that it will become more evident 
as time goes on. 

But the colleges and universities have always had a 
vitally important effect upon society, inasmuch as they 
forge the ideas of tomorrow's leaders, and in this day of 
advanced technology this is even more true. Therefore, it is 
reasonable to assume that no small portion of hostility 
toward Christianity abroad today has been spawned in the 

Few students are antipathetic toward the Bible and 
Christ when they graduate from high school. It is in the 
"intellectual" atmosphere of a college that ideas are born, 
or destroyed. And when the average student, who goes to 
church but has never had an experience with Christ, goes 
into university with its anti-Christian proclivities, he is 
liable to be turned away from Christ for the rest of his life. 

There may be some who will say, "Well, if his faith is so 
easily shaken, then it isn't a faith worth keeping." I 
violently disagree with this. It is precisely this tiny, 
embryonic faith that needs an atmosphere of spirituality 
(or at least fairness) in which to grow. 

The heresies on campus are not likely to shatter the faith 
of the strong, spiritual Christian-but they can certainly 
commit infanticide upon an uncertain faith, or abort a faith 
yet unborn. 

Today's universities will, 1 believe, have much to answer 
for in the day of judgment. The professors who assault 
Christianity in their every teaching, and the administrators 
and trustees who sanction them by silence, will likewise 
bear the terrible fruit of their apostasy in the future. 

In the meantime, one can only ask God for the love of 
Christ in dealing with them, and for the unassailable power 
of His Holy Spirit in reaching their unfortunate victims. 


Accredited by the Southern Association of Col- 
leges and Schools on December 3, 1969. 

Approved by the Tennessee State Board of Educa- 
tion for teacher education, with reciprocity for 
certification in a number of other states. 

Membership in the Association of American Col- 

IVlembership in the Tennessee College Association. 

Membership in the Council for the Advancement 
of Small Colleges. 

HIGHER EDUCATION, published annually by the 
U. S. Office of Education. 

TIONS BULLETIN, which is published every four 
years by the U. S. Office of Education. 

published by the American Association of Collegi- 
ate Registrars and Admissions Officers. 

Approved under the various public laws which have 
been passed by Congress for training of veterans, 
and the children of veterans, PL 16, PL 634, PL 

Approved by the Immigration and Naturalization 
Service for training of foreign students. 



By Louise Bentley 

If the adage that "Life begms at forty!" is true, Bryan 
College began to live in this her fortieth year. For hundreds 
of youth whose lives begin during their first year at a 
Chj'istian college, this year was no exception— especially on 
Bryan campus. Here their faith was analyzed and solidified 
as a synthesis into the fabric of character. Here their minds 
were stimulated and stretched to encompass new, liberating 
ideas, sometimes in seeming conflict with their faith; yet 
they were counseled and challenged by Christian professors 
as they struggled together with ideas that needed honest 
answers, not easy chches. Here their peers were of varying 
maturity— some taught them truths; some they taught and 
helped. But the exercise of faith, thought, and life 
throughout a year at Bryan added stability to each student 
and enhanced his understanding of God, himself, and 
others— a good beginning! 

Above the normal classes, dates, and activities rose three 
peaks. (1) Accreditation by the Southern Association of 
Colleges and Schools came in December, an academic 
achievement of years of arduous work buttressed by sturdy 
prayer. The great improvement of the physical plant, the 
securing of new doctorates for the faculty, and the 

Mrs. Bentley, assistant professor of Englisli, lias based tliis 
article on reports by Mr. Cornelius and Mr. Winkler, 
professors of English and Christian Education, respectively, 
to tlie Bryan College Board of Ti'ustees at their May, 1970. 
meeting. Tim Kimmel, a sophomore at Bryan, has also 
provided some information. 

successful completion of a $300,000 fund-raising drive were 
important factors in this great step forward. 

(2) A Holy Spirit revival sent by God came to the 
campus on February 18, less than a month after Winter 
Bible Conference and its emphasis on the inerrancy of the 
Scriptures and the victorious Christian life. An ordinary 
chapel service, which began at 9:55 but lasted until 
mid-afternoon was largely unadvertised and unsensational 
as students from Trevecca Nazarene College gave their 
testimonies. But the invitation that resulted in over 
two-thirds of Bryan students going forward to rededicate 
their lives, be born again, praise God for His love, or confess 
sins was dynamic. Spirit-filled. The revival's genuineness 
was marked from its beginning by an immediate concern 
for others. Some students sought out classmates; some 
talked to faculty about spiritual problems; some telephoned 
home the good news. For weeks nightly prayer meetings 
averaging about fifteen persons were held, with discussion- 
type, half-hour, all-college Bible studies once a week. 

(3) Spring vacation meant beach evangelism for thirty- 
six Bryan students. At Daytona Beach they joined 1400 
other students in sharing Christ with thousands of fun-sun 
seekers. According to Tim Kimmel, President of the 
sponsoring Christian Service Association, plans for this 
venture began last fall and required much prayer and work 
to subsidize a percentage of each person's living costs and 
travel expenses. After facing a broad cross section of 
American youth from hippies to atheists, the students were 
again convinced that Christ is the answer for all, especially 
the 500 to whom they personally witnessed. Beach evan- 
gelism is a new ministry of C. S. A., a student organization 
founded in 1938 that offers a variety of voluntary services 
in Bible teacliing, student pastorates, music and youth 
services, jail visitation, and Gospel teams for testimonies in 
churches and schools; next year the group plans to send 
two buses for beach evangelism. 

These were parts of Bryan's fabulous fortieth— a new 
beginning, in some way, for all! 


I give, and bequeath to William Jen- 
nings Bryan College, a non-profit organi- 
zation, incorporated under the laws of the 
State of Tennessee, and located at Dsyton, 



e sum o 

or „^_^_ percent of my estate, or the 
residue of my estate to be used as the 
Trustees of the College may direct. 

*This form of bequest should be used 
only after consulting your legal adviser. 

B R Y A\ M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

b K Y A n 

Vol. 4 • No. 4 

Fall Quarter, 1970 


A Journal of Contemporary Christian Thought Issued Quarterly by Bryan College 



By Roger J. Voskuyl, Ph.D. 

It is good to be back on a Christian College Campus. If 
there is anything that Mrs. Voskuyl and 1 miss after 30 
years on two small college campuses and residing now in 
the heart of the Washington scene, it is the sense of 
community that one finds on the campus of the small, 
Christian college. Similar in outlook, remarkably similar in 
facility though differing in appearance, similar in purpose, 
similar in the look on the faces of Christian college 
kids— these are the marks which we enjoyed and miss. 

The senior vespers last evening were especially moving 
and nostalgic for us. Testimony in word and song to the 
hving Christ-what a contrast to the hundreds of colleges 
swept in the throes of dissention and confrontation. 
Yesterday's paper indicated a number of coOeges and 
universities closed early to avoid violence. However, this 
graduating class could sing together that hymn of commit- 
ment- "O Jesus I have promised to serve Thee to the end." 
These kids have a beautiful answer to that desperate 
question of all of youth today. "What Is Life To Me," 
Henry Goehring's poem, put it so clearly and beautifully. 

There vnW be tears shed today by some, there will be 
words of gratitude on the part of others that it is all over, 
but twenty years from now when you look back, you will 
reaUze what a distinct privilege you had as a minority 
group-graduates from a small. Christian college. 

Dr. Roger J. Voskuyl is the Executive 
Director of the Council for the Advance- 
ment of Small Colleges. It was appropriate 
that Dr. Voskuyl should be the commence- 
ment speaker in this year that Bryan College 
became accredited inasmuch as membership 
in CASC, which Bryan joined in J 957, is 
predicated on an institution 's official com- 
mitment to work for accreditation. Dr. 
Voskuyl came to his present position in 
1968 from Westmont College, Santa 


Ever since I saw the admonition of Jack Sanford in a 
recent issue of Christianity Today I am convinced that his 
admonition "Tell Them Like It Is," is the only way to 
address a graduating class in the 1970's. 

How is it? The world is a very disappointing one: 

—a war about which there is unprecedented controversy 
and demonstration 

-rebelling students confronted by the National Guard, 
four young people killed on a quiet, mid-country 
campus— two more killed in Mississippi since this was 
first vwitten 

—faculties on strike 

—a bank burned and a student killed defending it in my 
beautiful Santa Barbara 

—schools closed in an attempt to resolve problems 

—the Los Angeles system running at half staff so that 
students can graduate 

—administrators losing their posts, victims of circum- 

—dissent burgeoning into violence 

—authority being questioned 

—youth sold out to sex and drugs 

—music and a culture unrecognizable 

—change going on so rapidly that the position you may 
be reauy lor now win not exist in ivj years 

—the legislative and executive and judiciary at odds in 

—racism, a stronger force than ever before 

That's like it is. In Dayton, Tennessee, it may be quiet, 
but you will be in it soon in the classroom, pulpit, inner 
city, home, P.T.A., business, government, professions. 

Looking back over quite a few commencements, and 
taking a deep breath as I view the tumultous scene, I can 

Barbara, California, where he was president for 18 years. It was 
during his tenure there that Westmont was accredited. Prior to 
his presidency of Westmont, he was dean of Wheaton (III.) 
College 1947-50 and professor of chemistry in that institution 
1938-47. He holds the bachelor of arts degree from Hope College 
in Michigan and the master of arts and the doctor of philosophy 
degrees from Harvard University. He also holds three honorary 

This is the text of the commencement address given by Dr. 
Voskuyl, May 19th, 1970, at Bryan College, and is printed here 
in response to the many requests for copies of this address. 

say with the girl who has been too long at a party, "I feel 
more like I do now than I did when I came in." In other 
words, we could be terribly mixed up. 


Why is it like it is? We are part of a world of 3 billion 
people which has lost its way. 

We don't know where we are going. 

We don't know why we are going anywhere. 

We don't know how we are going to get there. 

Presidential, congressional, and other task forces have 
been set up to answer these questions. Voluminous reports 
have been written, announced and shelved. Administrative 
reports and congressional bills have been introduced. The 
world is torn in controversy over Black studies, ROTC, 
ecology, Cambodia. 

What will it be next week? 

The only unifying factor, of late, seems to be our 
intense interest in the flight of 3 astronauts in space when 
the whole world prayed, and sweated it out together with 
them as they sought to return to this earth against seeming 

That's like it is. Why is it that way? 

—Our culture has become more sensuous. 

—Our miUtary potential has become more catastrophic. 

—Our scientific achievement, more beneficial and yet 
more related to Frankenstein. 

—Our social relationships, more vacuous in their needs. 

—Our communication, more universal. 

If the Lord should come, almost every eye could see 
Him on T.V. 

We have lost our sense of values, lost the virtues that 
used to characterize at least an influential group of our 


One of these qualities which I would hke to deal with 
today is "Accountabihty." This word has been given new 
meaning. It has brought on new phraseology-and yet there 
is really nothing new under the sun. The practice of holding 
one accountable for what one is expected to do is not new. 
Jesus had a parable for it. The parable of the talents. To 
those who were accountable He said "Well done thou good 
and faithful servant. Thou hast been faithful over a few 
things, I will make thee ruler over many." 

What do we mean by accountabiUty? Going to the 

dictionary, we find the definition for accountable— as 
someone entrusted with something valuable and the person, 
or being, to whom he must account for its use. This is an 
intriguing word. Thus far, I have seen no one apply the 
Christian ethic to it. So, may I share a few thoughts? 
Especially, as related to the student, faculty member, the 
administrator, and the trustee— the actors in the educational 


The conventional pattern of education has been to hold 
the student accountable. By that I mean he has been given 
tests to see whether he has grasped the basic information of 
a course and developed the abiUty to solve problems. This is 
especially true in chemistry, which I enjoyed teaching. 
Testing was a ready means of determining the measure of 
success which a student had achieved. Problem solving in 
chemistry was not unlike decision-making in administra- 
tion. What are the givens? How are they related? What are 
the logical conclusions? 

Some of you students have taken your last formal 
examinations. Rest assured that Hfe is a continual test. You 
will be tried in many a reahstic situation, and on many a 
subject, and in many a crisis. 

The student is therefore accountable and must give 
account if he wants credit for the course. The quality of 
that credit is related generally to the effort he has put in, 
the native ability he possesses, and his general state of mind 
when he took the test. 

The word accountabihty has received a new emphasis 
recently in the educational arena. I am not here to enter 
into the controversial discussion which is going on about 
the concept but rather to impress on this class that there 
are some virtues which are changeless. 


President Nixon, in his March 3 message on education, 
left httle doubt but that the Office of Education is very 
much interested in a renewed emphasis in making schools 
responsible for the learning which the children receive. This 
has especially come to the fore because of the need to bring 
along more rapidly the disadvantaged student than in the 
past. Certain commercial firms have been set to institute a 
program where, as private contractors, they will guarantee a 
program's effectiveness if the school adopts specified 
managerial and teaching practices. For example, several 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year, accredited, liberal arts college, Bryan 
offers the Bachelor of Arts and Bachelor of Science 
degrees in thirteen major fields of study. The 
College is conservative in theology, evangelical in 
practice, and aspires to be an undergraduate college 
of first-class academic quality, thoroughly Chris- 
tian in character, emphasizing educational excel- 
lence and a Biblical spiritual life in an environment 
of culture. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such 
as annuities, trusts, and bequests. 'N^ 

Virginia officials hope to start demonstration projects next 
faO to raise the reading and math skills of disadvantaged 
youngsters, particularly in schools that are desegregating. 

Fourteen junior colleges in two Southern states, work- 
ing with Regional Education Laboratory for the CaroHnas 
and Virginia are beginning to hold themselves accountable 
for causing their students to learn. 


John Tyler Community College, Chester, Virginia, is 
using "performance agreements" to evaluate the effective- 
ness of faculty members. The experimental system is based 
on a contract between the faculty member and the college. 
The agreement specifies what percentage of the teacher's 
students will be able to score above a certain performance 
level at the end of the semester. Only those faculty 
members participating in the agreement will be eligible for 
"merit" increases in salary. Only those who actually fulfill 
the terms will get a merit increase. 

This may be a new idea to attach salary merit increases 
to performance. You and I know many a teacher who, 
because of commitment to their profession and love for 
their students, did everything possible for those students. I 
still remember when Miss Campbell, the first grade teacher 
of my oldest daughter Ruth, made a special visit to our 
home to show us how Ruthie could read. She wasn't 
seeking an increase in salary, low as it was, but was 
demonstrating accountabihty to Ruthie, the pupil, to us, 
her parents, to the school, and above all, to her commit- 
ment to Christian education and to her Lord. She was a 
teacher in the Christian day school. 

The means and methods and meaning of accountability 
will be much discussed. A letter to the editor of Developing 
Junior Colleges puts it succinctly. "Teaching at its best 
facilitates learning; teaching at its worst places unnecessary 
hurdles in the learner's path. The learning is still primarily 
the responsibiUty of the learner. The primary responsibihty 
for facihtating learning must be borne by schools and 
colleges. They must provide 'teaching at its best.' " 

Perhaps we are approaching a means of measuring a 
teacher's teaching output rather than evaluating his services 
on scholarly productions, his participation in professional 
activities and other activities peripheral to the main mission 
of assisting students to learn. 

Applying this in a general way, the student is account- 
able to the teacher for the guidance, direction, and 
information he has been given by that teacher. But the 
teacher is accountable to the student for the use of his 
time, challenging his talents and native abihty, presenting 
and organizing material for the course. Faculty evaluation 
by students in these and other areas is becoming more and 
more the practice. If a college does not evaluate a faculty 
officially, students will continue doing it unofficially, and 
even publish the results, such as at the University of 
Washington recently, or as in one of our CASC colleges, 
using the center spread of the college newspaper. 

President Newcomer, the new president of La Verne 
College is shaking the faculty in their boots. The new 
curriculum at La Verne will be based on these three 
questions which the students ask: 

Who am I? 

What is the nature of man and the world? 

What is my part in it? 

The concern of the faculty is how to evaluate and 
measure and hold accountable these students in an unstruc- 
tured curriculum, in individualized programs where each 
student does his own thing in an effort to answer for 
himself these three basic questions. 

Intrinsic to every statement of goals of a Christian 
College is this same objective-to help the student find 
himself and his relationship to God, man and the world. It 
is exciting to see a college spell it out and to have every 
facet of the educational experience be directed to this 

A teacher is accountable to the college and, whether or 
not a merit increase is related to the teacher's performance, 
a faculty member is judged by his peers, by the number of 
students who go on to graduate school, the number of 
majors in a department, the morale of his division, the 
number of teachers in the cadet training program. It 
behooves the college to evalute its role and function as to 
giving the faculty the best possible resources in time, in 
facihties, in library, and in equipment. 


The administration of a college can be evaluated 
quantitatively by the students admitted, the students 
graduated, dollars raised, budget balanced, and the halls 
kept clean. All of these are factors on which the manage- 
ment of a college can be judged. The morale, the sense of 
community, the climate for learning, the spiritual tone of a 
college are the intangibles which perhaps linger longer in 
the memory of the students than anything else. It behooves 
a coUege administration to evaluate its performance, or 
have it evaluated, by the faculty and students. What is it 
that makes a good year or a bad year? Sometimes student 
retention is a measure of the intangibles which are even 
difficult to Ust. 

The administration is accountable ultimately to the 
trustees and must give account periodically of what has 
happened on the college campus. Here again numbers do 
not really tell the story. A balanced budget does not define 
the success of the year. From my perspective I see now how 
httle time I devoted to learning what really happened in the 
educational, social, and spiritual process of what goes on at 
a Christian college. 

Perhaps instead of an outside commencement speaker, 
the Seniors should have an opportunity to share what 
changes have been brought about in their lives through their 
coUege experience. I am sure the curriculum and spiritual 
life committees, the faculty, and the deans would rethink 
some of their activities and programs. 


Now the trustee. Are they like the Cabots who only 
hsten to the Lodges, and talk only to God? The role of the 
trustee is going through an evaluation process. We have 
spent a year of concentration on In-Service Training of 
Trustees in the Council for the Advancement of Small 
Colleges. I have enjoyed at least a day with more than 15 
college boards recently. There is a new role for the trustee. 
May I share? 

What has been accepted? 

He is a policy maker. He does not confuse the 
operations of administration wdth the making of institu- 
tional pohcy. 

He is a custodian. He conserves the assets of the 
institution. It is his responsibihty to preserve the 
spiritual integrity and the purposes of the founders. 

He is an ambassador. He is completely sold on the 
merits of Christian education so that he represents his 
college wherever he goes, even as do the administrative 
officers, the faculty, and the students. 

What is new? 

He is a builder. He recognizes the vast difference 
between conserving the assets of the college and 
multiplying them. 

He gives time to the institution. He serves on commit- 
tees to participate in planning, projecting, and promot- 
ing plans. 

He gives of his own resources. Only as he gives 
sacrificially can he get others to give sacrificially. 

This may sound good but does it skirt the issue of the 
relationship of the trustee to the students? "Isn't there 
some way in which the trustees are accountable to us?" 
they ask. "Who is this body of people that affect our 
personal lives by the decisions they make? Don't we have a 
say in what happens to us?" 

The lines of governance are not so simply drawn these 
days. By request, by petition, by confrontation, and, yea, 
by violence, on some campuses, students are making 
themselves heard. The issues may be non-academic, non- 
personal, and yet the major issues which are plaguing the 
country are bursting on the campus in dangerous and 
frightening ways. Good people are victim of circumstances. 
The position of president and dean is no longer being 
sought out, and the question is, "Why would one want to 
be college dean or president?" May I add, good men, 
dedicated men will always be challenged by an impossible 


What I have been trying to say is that in some way or 
other, every member of the college community is account- 
able. Every member has certain rights, but with those rights 
go responsibility, and responsibility measured is account- 

Bryan is a Christian college. And if it is truly a Christian 
college with Christians seeking the will of God for their 
lives, their relationships, their goals, their purposes, a whole 
new dimension is added to this campus which a secular 
campus can never enjoy. 

Life should be different. The meaning of hfe should be 
defined by the parameters of a basic Christian world and 
live view. The freshman, the maintenance man, and the 
trustee have common ground on which to stand. Christians 
accountable to God is the great common basis of purpose 
and action and thought. 

And then to put another dimension to it. Love is the 
golden band which unites all the other virtues. 

Listening to a TV program sponsored by the Advocates 
on whether students should be automatically expelled if 
they participate in violence, a most significant statement 
was made by one of the students. "Unless there can be 
mutual trust— administration, faculty and student— the uni- 
versity cannot survive." 

Where better can we demonstrate community than on 
the Christian college campus? 

—with interaction in a small setting 

—with students on faculty committees 

—with contact between trustees and students 

—with cooperation, and listening, and understanding 

—with love for one another as people. 

I know this isn't heaven, that Christian organizations 
have been torn assunder by rivalry, jealousy, and authoritar- 
ianism. Bryan knows only too well what differences of 
opinion based on religious presuppositions can bring about. 
As educated men and women you have an understanding of 
accountability; as civilized men and women you use words 
and ideas rather than force; as Christian men and women 
you have resources to make this the best possible environ- 
ment to accomplish the most in people's lives. 


We have discussed accountability in the realm of 
education. The principle of accountabihty needs to be 
extended to many other areas: 

—industry needs to accept its social responsibiUty with 

far greater concern than at present 
—the basic principle of restoration for damage needs to 
apply on college campuses today as it did in the past, 
for example, when ROTC buildings are destroyed 
—Cain's old question of whether he was his brother's 

keeper must be given modern implementation 
—Each must review his measure of application of the 
command of Jesus to the rich man— "sell all you have 
and give it to the poor." 
Where better can we realize the value and the power of 
the Christian ethic than on a Christian college campus. The 
Scriptures put a whole new level of meaning on the word 

Accountable to God for the life he has given us 

—the talents he has bestowed 

—the Christian fellowship we have enjoyed 

Accountable to parents for the contribution they have 

made in our lives. 
Accountable to peers for the in-service education they 

have given us. 
Accountable to the state for the freedom we enjoy. 
Accountable to the church, the body of Christ, which 

makes us citizens of a far country. 
May the fruits of the Spirit enhance the enrichment of 
that sense of accountability in your lives. 

May your experience here on a Christian college campus 
better prepare you for the task of being a catalyst for good 
in this world of evil, a light in this atmosphere of darkness, 
a salt whereby human relationships can be seasoned, leading 
to Christ Jesus, the Way, the Truth, and the Life. 

B R Y A\ H 

Bryan College 

Doyfon, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

B R Y A M 

Vol. 5 • No. 1 

Winter Quarter, 1971 


A Journal of Contemporary Christian Thought Issued Quarterly by Bryan College 


By A. Reid Jepson 

Thank you, Dr. Mercer, Dr. Rudd, faculty and distin- 
guished guests. We are well into a new year, a new decade. 
This is the year of our Lord's opportunity for everyone of 
us. For you graduates of 1970, it is the year of completion; 
a year of commencement, with the emphasis on the latter. 
In this world, it is a time of frightening confrontation. Not 
all confrontation is unhealthy. You will be part of tliis 
confrontation, and very soon! Much benefit can come for 
you and for others. Difficulties are often blessings in 
disguise. Sometimes tragedies or seeming catastrophies are 
camouflaged challenges. 

Shakespeare said, "all the world's a stage and every man 
an actor." Before dealing with actors, the personal apphca- 
tion of our subject today, let us consider our environment 
as the setting— the stage, if you please— on which our lives 
this moment are cast. As we make our observations, based 
on eternal values, let us hsten to the voices of our times. 

Existentiahsm with its hopelessness, its humanism, is 
seen to be in opposition to reality and true Christianity. 
The peace that everybody is talking about becomes a reality 
in the Christian, through faith in Christ. How wonderful if 
this could be experienced by those who are massing on the 
mall in Washington, D. C, bombing campus buildings, or 
parading city streets, shouting "Peace, peace, peace." 

Dr. Arnold T. Olson, past president of the National 
Association of Evangehcals, said, "The possibiUty that time 

Mr. Jepson 

A. Reid Jepson is Vice President for 
Public Ministries of the Far East Broad- 
casting Company. Whittier. California, a 
non-profit, non-commercial, interdenomina- 
tional radio enterprise which began after 
World War II. It now covers two-thirds of 
the world's population utilizing over 40 
languages and 18 transmitters in fulfilling its 
slogan "Christianity to the World by 
Radio. " 

This is the text of the baccalaureate 
message given by Mr. Jepson, May 17, 1970, 
at Bryan College. Mr. Jepson's son, Philip, 
was a member of the graduating class. 

itself may run out in the seventies is not only the suggestion 
of the preachers of impending divine judgment, but the 
communications media are filled with dire predictions by 
people from all walks of hfe. A popular tune with the 
young people these days has this line: 'There's a new world 
coming; this one is coming to an end.' " 

I recall a mournful singer's voice on a record I overheard, 
crying, "Is that all there is?" after apparently trying hfe's 
various experiences. Radio's Columbia clown, the Axion 
salesman, Arthur Godfrey, was heard recently bemoaning 
the demise of society as we know it. The fish can't take the 
pollution in the water. Humans are wheezing in the 
atmosphere above it, while trying to tiptoe through the 
beer cans, whiskey bottles and pollution on the ground. I 
accept the responsibility for some of these phrases because 
I don't recall his exact words, but I got the message. I 
thought of how many of us have been accused in the past 
of talking about doomsday and preaching about the coming 
of the Lord and the judgment that will fall on this world in 
similar terms. What we hear about pollution sounds much 
like the plagues of Exodus and Revelation. Now, with no 
eternal hope, they are preaching about the same thing. 
However, these voices on talk-shows seem not to include 
the kind of pollution which may be far more dangerous. I 
believe that smut is worse than smog. Moral decay can be 
worse than mental handicap. Spiritual understanding and 
values far outlast (even here and now in a practical way) 
and supersede all physical considerations. Paul put it this 
way: "The tilings which are seen are temporal; but the 
things which are not seen are eternal" (II Cor. 4:18). 


Look Magazine, January 16, 1970, declared, "Weapons, 
pollutants, and reproduction make it clear that the old 
ways will kill us aW.." Newsweek, January 26, observed, and 
I am paraphrasing, "Emerging from World War II with 
mihtary capabihty to commit genocide, our world has at 
the same time multiplied that population target at which it 
is taking aim. And the pollutants these people pour out on 
each other while rushing rat-like for the cheese of earthly 
gain and dubious prestige may be the very crux of our 
discussion." You have heard, I suppose, about the commit- 
tees that meet in smoke-filled rooms to do something about 
smog and pollution on the outside? 

Strange things are taking place. For years some of us 
evangehcal preachers have warned our flocks and our radio 
hsteners against smoking; the health and fire hazards of it; 
of poisonous nicotine as well as the filthiness of tobacco. 
Behold a few years ago we were joined by official 

government spokesmen and medical bulletins. There are 
now supporting lecturers and charts, even in the school 
room. We who were "too puritanical" and branded as 
"meddlers and squares" now have company as we try to 
speak the truth. We didn't have test-tube-proof which we 
now have, but smoking (pollution of the lungs) was just as 
harmful before it was scientifically substantiated as it is 

"Hell Fire" was, for many years, considered by pseudo 
intellectuals and theological liberals as being passe! Fiery 
judgment at the end of the age was considered impossible, a 
hangover from medieval superstitions. Now look who is 
warning us about the thieat of (nuclear) fires that threaten 
whole continents! 

According to Dr. Olson, an Associated Press writer 
reported, "Each year seems like another year of the locust 
(note the bibhcal idiom)." "We live with the trauma of 
present and apocalyptic visions of the future. The serious 
experts surround us with predictions of a shattered ecology 
—babies dying from pollutants in the soil, lakes and oceans 
dying, population too vast to feed, and an atmosphere 
warming up enough to melt the glaciers and drown cities." 
In our Southern CaUfornia area, sUces of private property 
or whole counties, they say, may be dropping into the 

My cry today is for something more than human 
ingenuity. Mere education obviously is not enough. Most of 
these people I have quoted have more education than we 
do. Remember; Education, much knowledge, wdthout 
Christ (True Wisdom), can defeat its own purpose. 

That may be why you chose Bryan, so that you could 
have an education— plus! This faculty, this Board of 
Directors, the parents and contributors to this school 
represent something more than human education. There is a 
dimension that cannot be found on every campus. I visited 
here in those days when there was only part of a second 
floor. Dr. Rudd and a few people hung on by faith even if 
some laughed behind their backs. These men, like Bryan, 
the great Commoner, were dauntless. 

The biggest day of Bryan may not be here yet, but it is 
on its way. I notice httle things about a school, not just the 
big things. 1 spoke to 1500 students the other day, and I 
like crowds, but 1 don't overlook the unpublicized things 
about schools. Perhaps somebody should print a notice in 
the Newsette, a sort of respectful statement (before it 
becomes a memorial) of a school that has a President 
Emeritus* so godly and so humble that he has worked along 

*President Emeritus Rudd was promoted to glory on October 6, 
1970. Copies of the Judson A. Rudd Memorial Issue of the 
NEWSETTE, published in December, are available upon request. 

for years with a younger, progressive president. Now this, 
in my estimation, is one of the few places you'll find such a 
pleasant phenomenon. This is true humility and the true 
grace of God. 1 thank God for Dr. Rudd and Dr. Mercer. 

Just as water uncontrolled, drowns; fire, if not con- 
tained, destroys; education without Christ, can be a source 
of confusion. It is a fact that predictions regarding the 
future, though based on scientific data, cannot be relied 
upon because they cannot predict the surprise factor. I love 
the 24th Psalm. "The earth is the Lord's, and the fulness 
thereof; the world and they that dwell therein. For he hath 
founded it upon the seas, and established it upon the 
floods. Who shall ascend into the hill of the Lord?" Who 
shall be saved? Who shall overcome? Who shall make great 
contributions to his peers in his time? A graduate who has 
"clean hands and a pure heart; who hath not lifted up liis 
heart (and mind) unto vanity." Those who have not lifted 
up their souls unto vanity— to pride, to greed, to selfisliness. 
Man shall not destroy himself, as some pseudo-educators 
may suggest. It is God's prerogative, both to save all who 
will be saved and to judge the rest. It is His to lift up and 
put down. 


Knowledge, as Daniel prophesied, has greatly increased 
in our generation. Of all information generated in the 
physical and biological sciences, 90 per cent of it has been 
generated since 1940, which is basically your generation. 
This information is being used in industry, by the profes- 
sions, by government, in the household. I am not just 
talking about the laboratory and the academic. Shall we 
take credit unto ourselves? Many leaders do this. It is said 
that scientists and engineers can computerize a circling 
satelhte one hundred miles up and count the ants on a 
sidewalk, or read the name on a golf ball thousands of miles 
away. (I wish they would find a few lost ones. I don't care 
about the names!). Our men, from the sky, can count the 
atomic bombs coming out the back door of China. They 
can almost read on each one, "To Uncle Sam from 
Chairman Mao." While we may smile at that, it can be a 
grave and fantastic reaUty, but we are ready if we know the 
Lord. Tliis is one reason, may I depart for a moment, that 
the Far East Broadcasting Company has beamed the gospel 
into Red China, the largest mission field on the earth. Not 
many years hence, it is predicted, there will be one billion 
people in China. Along with the Indians and blacks, we 
whites are among the minority races. In China, the Red 
Guards destroyed every Bible. Now radios in quiet corners 
are set for Okinawa and the Far East Broadcasting 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year, accredited, liberal arts college, Bryan 
offers the Bachelor of Arts and Bachelor of Science 
degrees in thirteen major fields 'of study. The 
College is conservative in theology, evangelical in 
practice, and aspires to be an undergraduate college 
of first-class academic quality, thoroughly Chris- 
tian in character, emphasizing educational excel- 
lence and a Biblical spiritual life in an environment 
of culture. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such 
as annuities, trusts, and bequests. 

Company station. Converted free Chinese read the Bible at 
dictation speed (lilce the cooking recipes on American 
radio). For the tlrst time in liistory. the behevers of a 
nation are restoring their own Bible by hand! Along with 
the messages on 1 8 transmitters that are pouring the gospel 
to two-tWrds of die world, we want your prayers for Red 

Superscience! Great knowledge! But friglitening if in the 
hands of the wrong people, in the hands of godless, greedy 
malcontents. Friglitened people in our generation look to 
\ou who will teach in the classroom, who will serve in the 
offices of law, and hopefully, (I trust cleanly and purely) in 
government offices, in politics. Most strategic of all are 
those who shall be ministers in the pulpit and workers on 
the mission tleld. I say our generation depends more upon 
you in a very real sense than upon its mihtary, for while we 
must be strong, God looketh on the heart, even the heart of 
a nation, hi the past, we have not won wars merely because 
we had the biggest bomb, and not surely because we have 
been so pure. But in our nation tliere have been those the 
Bible classilles as "salt of the earth". God has promised to 
use the godl\' as a preservative untQ that day believers will 
all be raptured, and all unbelievers will enter tribulation. 

Christian college graduates shoidd have, must have, 
wisdom, not just knowiedge. A diploma can fade or be 
eaten by insects, but that which you have in your heart as 
good seed today, can develop and come into fruition and 
amount to something. Even without the help of a Dale 
Carnegie course, you can win friends and influence people 
—for eternity. 1 hope that is your goal. 

Therefore, you must make choices from this moment 
on. You have faced many test questions, but there is at 
least one more, and there will be a series of multiple choices 
that he just ahead. You have already made many choices— 
the matter of a school, seeming trivial things like room- 
mates, electives, personal companions (and an improvement 
over the old days— a little choice in the cafeteria line!). You 
have chosen to study and to learn. I hope not many have 
chosen to waste time, to just "get by." Have a purpose for 
learning, a purpose in Christ. Beware of small choices, of 
wrong choices. There is potential for everyone who makes 
right decisions. 

TraveUng from the West Coast, we heard newscaster Paul 
Harvey. For the first time in the history of his program, 
another voice took over his microphone— a voice from the 
dead. A young college-age man on a "trip" with LSD just 
before he shot himself, was speaking on tape found by his 
body. During his verbal wanderings, he was constantly 
sa>ing, "I don't know what I'm saying." 'T don't know." "I 
am no doctor and I don't know whether I am nuts or 
whether I'm tliinking straiglit." He used the language of a 
teenager who had been through "a hell on earth" if that 
were possible. He went on to say, "T'm sorry about this. I 
should never have even started on grass and marijuana." 
"When I meet the man upstairs," and then he stopped as if 
he had second thoughts of truth (in spite of the drugs). He 
said. "I don't mean to be disrespectful when I say, "the 
man upstairs." He said, "I know I'm going to have to meet 
Him." and he indicated that he was on his way to 
judgment. As incoherent as some of it was, it had wisdom 
in reverse, A boy on his way out instead of on his way up. 

How fortunate you are who sit here today and know 
your way around as to things good and things bad. You 
have made some of the more e.xcellent choices. 


By making the riglit choice one often gets more than he 
asks for. and with that I turn to I Kings 3. 

"Solomon loved the Lord, walking in the statutes of 

David his father: only he sacrificed and burnt incense in 
high places. And the king went to Gibeon to sacrifice there; 
for that was the great liigh place: a thousand burnt- 
offerings did Solomon offer upon that altar. In Gibeon the 
Lord appeared unto Solomon in a dream by night and said. 
Ask what I shall give thee. And Solomon said, Thou hast 
shewed unto thy servant David my father great mercy, 
according as he walked before thee in truth and in 
righteousness, and in uprightness of heart with thee and 
tliou hast kept for him diis great kindness, that thou hast 
given him a son to sit on his throne, as it is this day. And 
now, Lord my God, thou hast made thy servant king 
instead of David my father: and I am but a httle child: I 
know not how to go out or come in . . . thy servant is in the 
midst of thy people which thou hast chosen, a great people, 
tliat cannot be numbered nor counted for multitude." Now 
hear what he asks for, "Give therefore thy servant an 
understanding heart to judge thy people, that I may discern 
between good and bad: for who is able to judge this thy so 
great a people?" Solomon's future was as unknown as 
yours. But his God is also your God! 

Young people, there are constants in hfe. There are poles 
to our globe. Not everything is relative. There are things 
righteous: there are tilings unrigliteous. There are garbage 
cans and there are bread boxes. There is death and there is 
life. In mathematics you can't be hberal or you get the 
answer wrong. In chemistry you can blow up everybody in 
the lab if you are going to be liberal and not follow the 
fundamentals of the formula. Now why is it that some 
people tliink that in matters religious they can be so hberal 
and get away witli it? I say unto you, as tracks are to a 
train, as formulae to chemistry, and as equations and tables 
are to mathematics, so the cardinal doctrines and unchange- 
able truths are to Christian hfe- to life itself. Do not play 
around and liberalize either in the laboratory or in the 

Solomon, the world's wisest, made the right choice. This 
pleased the Lord. "God said unto him, because thou hast 
asked this thing, and hast not asked (selfishly) long life, 
riches, tlie hfe of tliine enemies, but asked for thyself 
understanding to discern (what is right from wrong) I have 
done according to thy words." One of the liigliest and 
greatest things you can ask God for at this important 
moment in your life is to know how to choose benveen 
right and wrong. Is that oversimplifying it? Would it not 
have saved the hfe of the boy on LSD? Would it not have 
done much in our nafion's history? We have made mistakes 
by choosing the e.xpedient tiling, an appeasement that 
miglit have pleased some neighbor nation when we should 
have just plainly chosen the liglit thing. It was a privilege to 
have private prayer with President Nixon when he was Vice 
President. Living in liis home town of Whittier, I have 
worshipped in his church. I prayed with Ids godly mother 
before she died. We still pray for the president who needs 
much wisdom as does anybody in high office. Sincen 
leaders making the simple request Solomon made, regard 
less of who is involved and impervious to the end result 
could change world conditions today. 


Whether choosing a hfe companion, a profession, or the 
location of your permanent home, be careful to follow 
Solomon's example. Don't blow your greatest opportunity 
like the character in the old fairy story: If my memory of 
grade school days serves me correctly, there was once a 
couple (perhaps on welfare). They were less compatible and 
httle more than noncooperative. The fairy gave them three 
wishes— anything they would name— but only tliree! They 
quarrelled over who would be first and what good fortune 

they would ask for. Irascible and hungry, the old woman 
wished for a cake. Enraged and out of spite, the man 
countered with, "I wish it would hang from your nose!" 
Two down, one to go! In this predicament, the only 
practical thing to do was to wish for it to fall from her 
nose. This they wished, and the show was over. Real 
people, too, make sOly choices in this hfe. 

God says he gave Solomon wisdom, and largeness of 
heart, even as the sand is on the seashore. Solomon's 
wisdom excelled all. Some of the evidences; He must have 
majored in Uterature! Three of his books are in the Bible; 
Proverbs-3,000 of them; Songs-1,005 of them. In 
Ecclesiastes, he even spoke of the ecology of the day. 
Listen: trees in Lebanon, Hyssop springing out of the wall. 
He spoke of beasts and fowl, creeping things and fish; and 
there came aU people to hear the wisdom of Solomon. Do 
you think it would be wrong for us to emulate a great man 
when the secret is so plainly put before us? Solomon had 
troubles too. There was treachery and threat of a divided 
kingdom. There was cold-blooded murders; the lack of law 
and order in the streets. And he had his own personal 
temptations. So Solomon was desperately asking God for 
vidsdom— not just for knowledge, not just for a diploma 
from "King David's College." 

Solomon shared his wisdom with the nations and left an 
imprint on this world. His offer from God was an offer of a 
lifetime, and to you God gives the same offer— ask what 
you will. In the words of the New Testament, He says, 
"Ask and ye shall receive, seek and ye shall find, knock and 
it shall be opened unto you." And Paul adds further that 
God is able to do exceeding abundantly above aU that we 
ask or think. This is your heritage as you go out into that 
world which is not as kind as it seems. It is not as honest as 
the advertising boards and displays seem to present it. The 
whole world "lies in the lap of the wicked" one. This is not 
pessimism; this is reality, and so is the grace of God that is 
offered to each of you. Remember Solomon took the place 
of a servant, the place even of a child. Jesus later said, 
"Except a man be converted and becomes as a child he 
carmot enter in." Not childishness but child-hkeness. 

So our choices tell on us, just as they did with Cain and 
Abel. Just as Ruth, the Moabitess,just as many others who 
at the cost of everything made the right choice, one made 
the right choice; one made the wrong. Just as the thieves on 
the cross; one in perdition for centuries, one in paradise 
with Christ. 


I have one last challenge to make. It is one that none of 
us have had to face, but let us always be prepared. Our 
colleagues in the FAR EAST BROADCASTING COM- 
PANY minister to milhons behind Iron Curtains. From one 
of those dangerous areas, comes this unusual story from the 
UNDERGROUND, a magazine— not a verbatim copy. Pic- 
ture, if you can, an interrogation room in a police office in 
a town back of the Iron Curtain. In this room there is a 
doctor, a police interrogator, and a dog. Into the room is 
brought a Christian who has perhaps been caught believing 
in God and witnessing. He sits before the fable on which he 

A gift to the College 

at this t 

ime would help a 

worthy young person 


an education in a 

solidly Christian 


Inquiries are 



eodore C. Mercer 

notices an open Bible, opened to the last chapter of Mark. 
The interrogator said, "Do you believe the Bible to be 
God's Word?" "Yes, sir, it is God's Word." He read Mark 
16:18: "If they drink any deadly thing, it shall not hurt 
them." The communist looked at the Christian and said, 
"Do you believe that to be the word of God?" The fellow 
by this time realizing he was being trapped, nevertheless 
gave the same clear cut answer, "Yes, sir, I do. "They were 
surprised he would go this far, because they thought he 
would break. This true story continues as the policeman 
said, "Do you see that glass?" "That is poison, and to show 
you we are not fooling with you we are going to give tliis 
dog some of the same stuff." The animal fell down dead. 
"Do you stiU believe tlris to be the Word of God?" He said, 
"yes". "All right, drink it." The Christian said, "Sir, may I 
pray first?" He was granted the privilege. On his knees he 
prayed, "Oh, God, Thou has seen how they are putting 
Thee to the test. I pray for my family that they will remain 
true to Thee. I pray for this policeman and this doctor that 
they might become Christians. And now, oh. Lord, 1 am 
ready to die if it is Your will. I do not think that this will 
kill me but I am ready. Amen." He took the glass and drank 
it down. The room was quiet. Moments seemed hke 
minutes, minutes seemed like hours. The doctor moved 
from his position. He felt his pulse. It was normal. They 
watched a little longer. When the believer didn't topple 
over, the doctor took from his pocket liis communist card 
and tore it up in front of the communist policeman and the 
Christian. He said, "I want what you've got." He became a 
Christian. That man was freed. It is easy for us to say, 
"Amen, I believe the Bible." When a real test comes, what 
then? Let us be so firm and constant in our love and daily 
walk that it wdll be the natural thing, come hfe or death, to 
say "I believe God." That is what Paul said when the ship 
was about to go down. "Be of good cheer, I believe God." 
The ship of state, the ship of society is lurching and may be 
sinking, but let us beheve God and be another Solomon for 
our day. Ask for the wisdom to be pure and truthful and to 
know the difference between right and wrong. Then you 
will be an alumnus that this school will be proud of. Every 
school needs loyal alumni. God wants loyal children. God 
bless you. As a father to his son who is a graduate, Class of 
1970, as a spokesman for many fathers and mothers here 
today, and as a citizen of a frightened nation, I remind you, 
"The fear of God is the beginning of wisdom," and this you 
will need, no matter what profession you are entering. 
Remember "Jesus Christ is made unto us wisdom." Let us 
enjoy the fruits of wise choices forever. 

3 r< Y A M 

3 I U E ? R I M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

S K Y A M 


No. 2 

Spring Quarter, 1971 

S I U £ P R I M T 



A Re/)oif 01/ Co)//c/)//)oriirY Cbrisl'iun Thought Usiicci OiuirthJy hy Brydf/ Collei^e 




By Dr. R. Allan KiUen 

"One hundred and one species facing extinction in the 
U.S.": "In 1258 London had a smog problem"; "first 
cannons affected ecology"; "elementary ecology leads to 
elementary Buddhism"; "hydrogen bombs might alter the 
genetics of all Ufa on this planet." Such are some of the 
headlines and some of the more startling quotes from 
recent articles on the science of the study of the balance of 
nature, or what is scientifically called ecology. The main 
cause of the ecology crisis of our day is the pollution of our 
air. our lakes and rivers, and our oceans. 

Dr. Killen 

Dr. Killen holds the fol- 
lowing degrees: A. B. 
Wheaton College: B. D. 
Faith Theological Semi- 
nary: Th.M. Dallas Theo- 
logical Seminary: Th.D. 
Free University, A mster- 
dam, Holland. He is an 
expert in the theologies of 
Karl Barth and Paul Tillich. 
and specializes in Contem- 
porary Philosophy and 
Theology. He is thoroughly 
committed to the infallibil- 
ity of the Scriptures, as 
given in the original auto- 
graphs, and to verbal in- 
spiration. In his dynamic 
approach he weaves philos- 
ophy and the Scriptures 
together to produce an- 
swers for our day. 

This timely article on ecology, or the problem of 
pollution, is condensed from a chapter in a two-volume text 
written by Dr. R. Allan Killen, printed by Bryan College and 
obtainable at the Bryan College Bookstore, entitled, Philos- 
ophy in a Major Key: Reaching Modern Man. 

Dr. Killen has introduced at Bryan College a new method 
of teaching philosophy, which has met with great class 
enthusiasm. Eighty students elected to take the course this 

The article which is published here comes from the most 
recent chapter in Dr. Killen 's expanding books. It illustrates 
the relevant nature of Bryan's Department of Bible and 
Philosophy. The ecology crisis has arisen because of the 
inherent personal greed of man. 

Perhaps someone will ask: Is it the responsibility of the 
Christian to become involved in the controversy over 
pollution and the problem of ecology? Ought we evangeli- 
cal Christians not rather to concentrate our whole effort, 
particularly in these days of unrest and strife, upon the 
preaching of the Gospel only? Can we afford to take part in 
the ecology crisis lest it lead us into an involvement in 
modernism and the social gospel? Why must we take time 
for such a matter? I believe, for several reasons, that the 
Christian answer is. Yes, I must take my part in the solution 
of this modern problem. 

First of all, God created this world and He made it for 
man and for his blessing and enjoyment. Because of this, we 
who are Christians have a duty to make it a fit place in 
which to live. For those who are premillennial this has 
possibly an even greater imperative than even for other 
Christians, since they expect to reign with Christ upon this 
earth for a thousand years during the millennium. Second, 
it is imperative that the Christian take an interest in ecology 
since he is being blamed by modern man for the ecology 
crisis of our day. His very testimony as a Christian is 
therefore at stake. Third, and this may be the most 
important reason of all, I am convinced that the Christian 
has certain information to contribute, in this present crisis, 
without which modern man cannot discover a final and 
workable solution to ecology. And fourth. I am convinced 
that it will be only as the Christian both takes his place 
responsibly alongside the secular man and the secular 

scientist in the war against pollution and contributes the 
knowledge which is to be found in God's revelation, the 
Bible, that he will be able to reach and evangelize modern 
man. Dr. Francis Schaeffer in his recent book Pollution and 
the Death of Man uses ecology as an opportunity to reach 
modern man. God has saved us to be a blessing to our 
fellow man by showing htm the divine answer to his 
problems. Men will again respect the Christian when he can 
show that his Bible explains why man pollutes his world 
and how the correction of the physical pollution of our air, 
our water, and our oceans goes hand in hand with the cure 
of man's spiritual pollution through sin. 


As we have already pointed out in the introduction, the 
orthodox, evangelical Christian church is being accused of 
causing the present crisis. It is argued that the Reformation 
principles stressed it as the duty of man to subdue the earth 
and to use it for his own purposes. Lynn White, Jr., in an 
article three years ago, which has now become famous, 

Christianity, in absolute contrast to ancient paganism 
and Asia's religions (except, perhaps, Zoroastrianism), 
not only established a dualism of man and nature, but 
also insisted that it is God's will that man exploit 
nature for his proper ends .... by destroying pagan 
animism, Christianity made it possible to exploit 
nature in a mood of indifference to the feelings of 
natural objects. 

A little further he writes, "Hence we shall continue to 
have a worsening ecological crisis until we reject the 
Christian axiom that nature has no reason for existence save 
to serve man." White sees the roots of our crisis as religious 
and states that the solution must also be religious At least 
we can agree with him on this one point, even though we 
cannot accept his answer, which is Buddhistic pantheism 

Richard L. Means accepts and sums up White's view in 
the following words: 

He (White) argues that the Christian notion of a 
transcedent God, removed from nature and breaking 
into nature only through revelation, removed spirit 

from nature and allows, in the ideological sense, /or 
an easy exploitation of nature, 

and he openly espouses Zen Buddhism as the antidote and 

Today, from every side, the evangelical, orthodox 
Christian hears the above indictment levelled at his faith. 
The question with which we are faced resolves itself into a 
challenge to meet our critics and answer their charge or 
ignore them and lose our case before the world by default. 


The first solution which we shall consider is that offered 
by the pantheist. Since he starts with the assumption that 
God and the creation are in some sense continuous, that is, 
that all of the creation, including man, is a kind of 
extension of God, he concludes that man and nature are 
essentially equal. As a result the one is to be shown exactly 
the same respect as the other! 

Buddhism, and Zen Buddhism in particular, sets forth as 
its first tenet the assumption that man and nature are equal. 
The goal set for man is to reach a state of Nirvana by 
becoming united completely with nature and the material 
through the denial of all personal desire. Since there has 
been a tremendous swing toward Buddhism in America, this 
way of hfe has become the answer to the pollution problem 
for many, and for the Hippies in particular. 

The theory of the equality of man and nature fails in 
several ways. In order to maintain such an equality, 
pantheism must degrade man to the status of the plant or 
the thing. In this process man loses his initiative and his 
drive and tends to become a vegetable. Buddhism as a 
religion, has led to the enervation of those nations in which 
it gained a large following. The time and effort wasted in 
contemplation and in the annihilation of desire has de- 
stroyed their economies and stunted all of their develop- 
ment. As a result India and China made no advance for 

Nature has two faces, the one benevolent and the other 
destructive and malevolent. There is the wonderful balance. 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
fotir-year, accredited, liberal arts college, Bryan 
offers the Bachelor of Arts and Baciielor of Science 
degrees in thirteen major fields of study. The 
College is conservative in theology, evangelical in 
practice, and aspires to be an undergraduate college 
of first-class academic quality, thoroughly Chris- 
tian in character, emphasizing educational excel- 
lence and a Biblical spiritual life in an environment 
of culture. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap betv^'een what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such Rpl, 
as annuities, trusts, and bequests. 

and there are the diseases. In his novel, Tlie Plague, Albert 
Camus has depicted the latter vividly. The doctor advocates 
the destruction of the rats because they are causing the 
plague. The Priest will not face this practical side of the 
matter, as he stubbornly refuses to oppose the judgment of 
God in sending the plague, by the destruction of the rats. 
God gets the blame for what is the result of a nature which 
has a malevolent aspect in that it causes the plague. No, the 
theory of pantheism namely that man and nature are 
equal, is theologically irresponsible. It blames God for what 
we shall see is the result of the creatures' sin and rebellion. 
It is also impractical. In India, where this Buddhistic theory 
is held, the rats are regarded as sacred and allowed to 
destroy and devour the grain needed by starving man. 

A second solution for the ecology crisis, and one which 
is much better, is to turn the whole problem over to 
science, and. having done this, to wash our hands of any 
further responsibility other than to obediently follow its 
leadership. Yet this answer is only correct up to a point, 
since science finds itself checkmated at two places. First of 
aU, it cannot change the nature of man, and man's nature 
must be changed, or checked, if he is not to destroy himself 
with the pollution of atomic warfare. Second, it cannot 
restore the balance of nature beyond a certain point. 
Disease and weeds and pests will continue, no matter what 
science may discover to counteract them, since they are a 
result of the curse which came upon man at the time of the 


The Christian maintains that he finds in the Bible a 
deeper revelation of the problems which accompany pollu- 
tion than is otherwise known to man. When he says deeper, 
he means that the Bible reveals certain aspects of the 
problem which must go hand in hand with science if the 
ecology problem is to be finally solved. 

First of all, the Bible says that the malevolence of 
nature, at least with regard to disease and pests, stems from 
the rebellion and fall of man. It was after Adam and Eve 
fell that the thorns and thistles appeared and that sickness 
and suffering became the lot of man, as God said, "Cursed 
is the ground for thy sake" (Gen. 3:17-19). 

It is important to notice, at this point, that God makes 
His covenants not only with man but also with nature. That 
this is so is proven by the fact that He covenanted with 
nature, as well as with man, after the flood that He would 
not repeat that judgment (Gen. 9:9-17). This is further 
borne out by what we read in Romans 8:19-23: 

For the earnest expectation of the creature waiteth 
for the manifestation of the sons of God. For the 
creation was made subject to vanity, not willingly, 
but by reason of him who hath subjected the same in 
hope. Because the creation itself also shall be deliv- 
ered from the bondage of corruption into the glorious 
Uberty of the children of God. For we know that the 
whole creation groaneth and travaileth in pain togeth- 
er until now. And not only they, but ourselves also, 
which have the firstfruits of the Spirit, even we 

ourselves groan within ourselves, waiting for the 
adoption, to wit. the redemption of our body. 

At this place God has revealed the fact that the curse 
placed upon nature at the time of the Fall of man is to be 
removed at the return or the second coming of Christ, or, as 
this passage reveals, when the believers receive their 
resurrection bodies. 

The second thing which we need to study is the Biblical 
view of the nature of man and of his relationship on the 
one hand to God and on the other to nature. The theory 
that man and nature are equal is a half truth. So far as his 
physical body is concerned, man is on a par with nature and 
the natural. His frame and his muscles and joints are akin to 
the machine in their mechanical workings, and his body is 
akin to that of the animal in its natural functioning. Man 
can learn much for his medical needs by examining the 
animals and experimenting with their reactions to diseases 
and medicines. 

On the material side of the picture we find the machine, 
the plant and the animal. Insofar as man enjoys, and 
participates in each of these, he ought to treat nature and 
the animals with respect. When man ruthlessly destroys the 
birds and the animals, again he sins against what God has 
provided in His great plan for the balance of nature. It is 
the upsetting of the functioning balance of plants and 
animals which destroys one of the most important aspects 
of ecology. 

The other side of the matter has to do with my 
relationship to God. This also has much to do with man's 
approach to ecology. Man is made in the image and likeness 
of God. God has made man so that He can have fellowship 
with him. But since I am made in His image, and to have 
fellowship with Him, I must both know what God is Uke 
and be what He is like. After He had explained two of the 
Ten Commandments, along with the principle of love, 
which lies behind the second table of the Law, Jesus said, 
"Be ye therefore perfect even as your Father which is in 
heaven is perfect" (Mt. 5:48). Since man is fallen he is a 
rebel. Only through common grace can the unbeliever be 
brought even to respect God's holiness and law, and only 
through efficacious grace can fallen man be regenerated. 
This means that even though science may succeed in finding 
some basic answers to our ecology problem still it will find 
itself stalemated by man's sinfulness. This we can all readily 
see as we realize that both Russia and China refuse to 
disarm and do away with the atomic bomb. All our 
cleanups and anti-pollution devices will come to naught if 
China starts an atomic war. But this must never happen, we 
are told! What then does the following prophecy from the 
Book of Revelation tell us when it says, "And a third part 
of the trees was burnt up, and all the green grass was burnt 
up"? (Rev. 8:7 ff.) Does this not tell us that atomic warfare 
will occur before Christ returns! 

Modern man needs to learn that he must show proper 
respect to nature because he himself is on a par with nature 
so far as his own body is concerned. And he needs to see 
that he is made in the image and likeness of God, but is 
fallen, and so therefore needs redemption, and that nature 
too needs redemption! Science alone cannot save man. He 
will destroy himself and pollute his world if he is not 

The Christian has tliis truth in his hands. Either he must 
live it and teach it, or he must fail to fulfill his task of 
giving to the world the answer it needs and of evangelizing 
modern man in the process, o 


Last Year 

The year of 1970, the first full year of accreditation 
received from the Southern Association of Colleges and 
Schools, was Bryan's best year to date. Among the firsts 
achieved were the following: 

*largest graduating class in the 40-year history of the 
coUege (82) 

♦largest gift income ($687,000) 

*greatest increase in fall enrollment (18.5% full-time 
equivalent and 25% 
total registration) 

*a genuine spiritual revival on campus 

This was made possible by the work, the prayers, and the 
gifts of many, under the blessing of God. Our story was 
different from the story of many private colleges; whether 
this story can continue in 1971 will depend in part on what 
you do for Bryan. 

This Year 

GOALS for 1971 include: 

1 . Continuing on-campus development in the refinement of 
specific goals leading to more effective management, 
better teaching and learning, and more fully committed 
Christian living. 




1. Warm, helpful attitude of faculty. 

2. A school that would shape my beliefs instead of 
shaking my faith. 

3. Small— where students can get Involved with 
activities and not be lost in the crowd. 

4. Bryan looks attractive after seeing the chaos on 
other campuses. 

5. Bryan is my answer to a good education and 
spiritual training. 

2. Efforts at greater involvement in the life of the 
institution in appropriate ways of trustees, alumni, and 

3. Completion of the new dormitory now under construc- 
tion and its occupancy in September. 

4. Minimum enrollment increase of 10% to bring full-time 
equivalent enrollment to 400 or above next fall. 

5. More intensive promotion of a program in deferred 
giving through a development officer working specifi- 
cally toward this objective. 

6. Specific financial goals of: 

A. $70,000 to cover college participation in new dormi- 

B. $150,000 in other plant gifts for a miscellany of 
necessary projects including campus roads and park- 
ing areas, renovation of ground floor in main building 
for student union, faculty offices, permanent area for 
Henning Biology Museum, relocation of tennis court, 
support for student project of "Save the Octagon," 
and other plant needs of lesser financial scope but 
equally important for the activity served. 

C. $200,000 in operating gift income, one-half by June 
30 to insure a balanced budget for Fiscal '71. 

D. Inclusion of endowment fund in overall fund raising 
efforts (Southern Association recommends 
$5,000,000 in 3-5 years; $550,000 at present) 


At its February 23 meeting, the board of trustees (1) au- 
thorized construction of a $300,000 chapel in memory of 
Dr. Judson A. Rudd and (2) employed a full-time director 
of development. 

B l< Y A M 

S L U E f R t M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

Vol. 5 No, 3 

Summer Quarter, 1971 

B k Y A N 
B I U E f» R I M T 

A Report 

Christum ihniigbt Iss/zed Oi/mterly by Bryan College 

National Chaos 

A Biblical Standard of Life 
the Only Alternative 

By Dr. Alan F. Johnson 

These studies are taken from a book which will he 
published this year by Dr. Johnson. His studies on the book 
of Judges illustrate the relevance of the Bible in today's 
society. He establishes clearly that the only alternative to 
chaos is a return to the Bible. 

Judges 18:1-31 

Key thought: A fool and his gods are soon parted. 

Apostasy from God, like leaven, soon spreads its 
influence from family to family until a whole community is 
infected and then a nation. In this passage we can see some 
of the pathetic fruits of a self-styled religion. The story 
involves the accidental discovery of the idolatrous shrine of 
Micah by the tribal scouts of the Danites. Feehng that God 
would bless them more if they had this shrine in their new 
country, the Danites bribed Micah's priest to go with them 
and then stole the graven image. 

We should see first of all the truth illustrated in Micah's 
sad experience that when a life is built out of straw and 
fodder it not only provides an inadequate shelter from the 
storm but also quickly falls when assailed by a strong wind, 
leaving the owners empty and destitute. Micah had replaced 
God's house at Shiloh (v. 31) with his own sanctuary; God's 
divine method of revelation through His Word and prophets 
with his own "ephod" and "teraphim"; and God's 
ordinances with his own self-consecrated priesthood. His 
pathetic spiritual poverty is seen in his painful moan to the 
Danite bandits when he said, "Ye have taken away my 
gods . . . what have I more?" (v. 24). When he lost his idol 
he lost his all. 

If our idols consist in money, position and power, it 
matters not what religious banner we live under, our life 
will be found to be empty of spiritual reaUty before God, 

and when our gods fall we too will painfully exclaim, 
"What do I have left?" 

Jesus said, "They that worship the Father, must worship 
liim in spirit and in truth" (Jn. 4:23). Sincerity in religious 
matters is not enough. God must be worshipped in the 
truth of His own self-revelation found in the Bible and 
supremely in His Son, Jesus Christ (Heb. 1:1, 2). Let us 
never be guilty of substituting religion and gods of human 
invention for the reality of the true and living God 
(I Jn. 5:20-21). 

Judges 17:6; 18:1, 7; 19:1; 21:25 

Key thought: "If the foundations be destroyed, what can 
the righteous do?" (Psa. 1 1 :3). 

You will notice that in each of the five passages cited 
for this lesson the accounts of the prevalence of evil are 
connected with the absence of civil government. It is no 
accident that Christianity teaches that civil authority is 
appointed by God to impose restraint upon the natural evil 
tendencies of man (cf. Rom. 13: Iff.). 

Our next studies will focus on the political aspects of 
civil disobedience, but here we are concerned with the 
current manifestation of lawlessness in the m.oral realm 
known as the "new morality." In this teaching there are no 
moral absolutes of right and wrong to guide the Christian's 
behavior at all, other than the demand that the spirit of 
love be expressed on every occasion. The particular 
situation determines what is right or wrong. Not even (we 
are told) a premarital sex relation can be labelled as 
"wrong" in itself. Thus the end justifies the means under 
the guise of an "updated" Christian religion. Today as in 
the days of the judges of old the absence of authority and 
law results in "every man doing that which is right in his 
own eyes." 

Dr. Alan F. Johnson received his B.A. 
from Bryan College in 1 956, and his Th.M. 
and Th.D. from Dallas Theological Semi- 
nary. While in Dallas he served as Associate 
Pastor of the famed Scofield Memorial 
Church. After finishing Dallas. Dr. Johnson 
taught for five years at Moody Bible Insti- 
tute. For the last two years he has taught at 
Wheaton College. 

In my opinion we are witnessing in our day the fruit of 
a former generation of ethical preaching from our pulpits 
without a strong doctrinal emphasis. The theology of Christ 
and the apostles has been played down by these false 
prophets in deference to their ethical teachings. As a result 
many are trying to maintain and teach a morality that has 
no basis in the reahty of Christ and His redemption. The 
poet wrote truly, "When nations are to perish in their 
sins,/'Tis in the church the leprosy begins." 

Love is really blind without the eyes of God's laws. The 
"new morality" is proving disastrous for the hves of many 
well meaning people. 

Judges 20:1-48 

Key thought: "Pride goeth before destruction, and a 
haughty spirit before a fall" (Prov. 16:18). 

In the chapter before us we enter into the chaos in the 
political realm that departure from God and an absence of 
leadership can produce in a nation. Here we find a civil war 
breaking out between the unrepentant Benjamite tribe and 
the other eleven tribes of Israel, who were justly indignant 
over the wrong committed by Benjamin in regard to the 
death of the Levite's concubine (cf. 20:6). 

When Benjamites were confronted with the wrong that 
some of their people at Gibeah had committed, instead of 
delivering up the wicked men who were responsible, they 
chose to defend their unrighteous cause and to go to war 
with the rest of the nation. 

In the war that followed (20:1948) there were heavy 
and needless losses on both sides. Eventually, the eleven 
tribes, who outnumbered Benjamin nearly 20 to 1 , won a 
complete victory. So destructive was the war for Benjamin 
that only 1,000 of its original 26,000 soldiers were spared 
death in battle. 

At least two lessons emerge for our instruction from this 
incident. On the one hand we find in the righteous 
indignation of the nation against the wrong doers at Gibeah 
an example of a right spirit toward injustice and 
unpunished evil. "Indifference to evil, easy connivance at 
its commission, and the absence of jealous care to clear 
one's self from complicity in it are sure marks of declension 
in religion, as the opposite spirit characterizes soundness in 
thefaith"(cf. 2Cor. 7:11). 

On the other hand, this chapter contains a warning for 
us to heed concerning the consequences of harboring evil in 

our individual lives or in the life of a nation. The Gibeahites 
through pride screened the guilty from punishment and 
made themselves responsible for this crime. So a Christian is 
called not only to put away evil from his life but also to 
"reprove" the unfruitful works of darkness (Eph. 5:11). 

Romans 13:1-7; I Peter 2:13-17 

Key thought: Law and order are inseparable. 

We live in an era of civil disobedience. Under the guise 
of a righteous cause, some in our day are leading multitudes 
astray and threatening the primary stabilizing influence of 
the society by advocating the law of conscience. Whatever 
else others may advocate. Christians must be obedient to 
the admonitions in God's Word concerning civil govern- 

In the first place the Christian is instructed that civil 
government is divinely established (Rom. 13:1). Officers of 
governmental authority, therefore, are to be respected and 
obeyed in their official capacities as "servants of God" 
(Rom. 13:4-14). Government has a sphere of appointed 
authority over us and as such exacts certain rightful 
demands, such as taxes and respect (Rom. 13:6-7; 
Lk. 20:25). 

Now if we reject the authority in the civil magistrate we 
are rejecting something God has ordered (Roml3:2). Those 
who thus break the constituted law are not only flaunting 
the divine authority but also wounding themselves inwardly 
by violating their conscience (Rom. 13:5). Furthermore, 
one should expect wrath from the government if he violates 
the law (Rom. 13:4). 

As Christians we are to submit to every civil law 
(I Pet. 2:13-14). Wlien the law seems to work evil against us 
rather than good, we are to call attention to the injustice by 
every lawful means in order to bring about a change of the 
law. Nowhere are we given any sanction to break the law 
simply because it seems to us to be unjust. If we break law 
at will, we by the same principle give others the right to 
break laws that we may feel are good but with which they 
do not agree. 

The only apparent exceptions to the above principles 
that are found in the Bible relate to the forbidding of the 
worship of God or the preaching of the gospel 
(cf. Dan. 3:13 ff.; Acts 4:19-20). In such cases civil author- 
ity has stepped out of its rightful sphere into God's sphere. 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year, accredited, liberal arts college, Bryan 
offers the Bachelor of Arts and Bachelor of Science 
degrees in thirteen major fields of study. The 
College is conservative in theology, evangelical in 
practice, and aspires to be an undergraduate college 
of first-class academic quality, thoroughly Chris- 
tian in character, emphasizing educational excel- 
lence and a Biblical spiritual life in an environment 
of culture. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such R|n^ 
as annuities, trusts, and bequests. 

Visiting Personalities 

Add Dimension 
to Bryan Campus 

To supplement the educational program available on 
campus, the college each year brings to the campus 
outstanding speakers in many areas. The following is a list 
of some of the major speakers for the past academic year. 


Rev. Cliff Barrows-Song Leader, Billy Graham Team 

Stuart Briscoe— Capernwray Torchbearers Fellowship. 

Lamar Baker— U. S. Congressman, Third District, 

Edwin Walker— Manager, Radio Lumiere, Haiti, West 
Indies Mission 

Don Brugman— Candidate and Deputation Secretary, 
Greater Europe Mission 

Perry Temple— Executive Secretary, Bible Literature 

Rev. Charles Stanley-First Baptist Church, Atlanta, 

Ralph Toliver— (Br\an's first foreign missionary. Served 
with China Inland Mission in China 1938-1951), Overseas 
Missionar\- Fellowship. Philadelphia 

Rev. Paul Troper— Operation MobiUzation 

Dr. Richard L. Strauss-Pastor. Huntsville (Ala.) Bible 

Dr. Paul Rees— Christian author, editor of WORLD 

Dr. Walter Lang— Executive Director of the Bible- 
Science Association 


Fine Arts— Victor Christ-Janer, Columbia LIniversity 

History— Dr. Ozzie L. Edwards. Professor of Sociology. 
University of Michigan 

Literature and Modern Languages— Dr. Sherwood Wirt, 
professional journalist and editor of DECISION magazine 

Physical Education-Dr. Francis Riel, head of Depart- 
ment of Atliletics. Middle Tennessee State University 

Bibhcal Division— Staley Distinguished Christian Scholar 
Lectures. Dr. Merrill C. fenney. former head of Wheaton 
College graduate school and Bible scholar. 

Natural Science- Dr. Elmer Nussbaum, Director of 
Research and head of the Plnsics Dept. at Taylor Univer- 
sity; also consultant for Oak Ridge Associated Universities 

Faculty Workshop-Dr. Ohmer Milton, Director. Learn- 
ing Research Center, University of Tennessee 


Emily Lawhead Glover-Soprano. Dallas. Texas 
Jerome M. Hines-Basso. Metropolitan Opera Co. 
Chattanooga Boys" Choir— Chattanooga. Tennessee 
Timm Woodwind Quintet-Louisiana State University 
Chattanooga String Quartet— Student string quartet 
from Cadek Conservatory 

Annual Fine Arts Festival featured the work of 
Raymond Gage. Elk Grove. California. Artist in Residence 
for 1970-71, and the work of 18 students and 17 artists 
from the local area. 


By Dave Llewellyn 

Here is a scientific fact: Simplicity and chaos never 
develop by themselves into comple.\ity and order in a 
closed system. Indeed, unless energy from an outside source 
is introduced into a complex and orderly system, it will 
tend to degenerate into. simpler forms and chaotic relation- 

Here is a scientific theory: the universe, as a closed 
system, began as a disorderly mass of atoms and elements 
and developed by natural principles and without outside 
intervention into an extremely complex and orderly unit. 

There is no evidence either from experiment or observa- 
tion that questions the scientitlc fact, yet the "scientific" 
theory is widely accepted. Even though the fact and the 
theory disagree, both are almost universally taught to be 



While science has determinedly destroyed all super- 
stitions and mystical faiths it ever encountered, and done so 
often with open scorn and ridicule, how could scientists 
ever agree to a theory that conflicts with one of the most 
basic a.xioms of their thinking? 

That's the worst kind of faith there is-believing 
something to be true when the facts clearly indicate it is 
not so. It is for alleged "blind faith" like this that 
Bible-believers have been laughed at. 

What are the scientific alternatives to this paradox? 
Basically there are two. 

First, it could be held that the universe is not a closed 
system, that energy and matter from beyond our universe 
have continually been entering to develop and sustain its 
order and complexity. Evidence that this has ever occurred, 
however, is not convincing— and it is certainly not occurring 

Second, it could be held that some force has been 
operating in the universe to develop and sustain its 
complexity and order. 

This second alternative, is what the evidence most 
logically suggests, for it is abundantly clear that natural 
forces could not have this effect. 

What could this mysterious force be that created the 
complexities of our universe? The Bible says it is God: "He 
commanded, and they were created." (Psalm 148:5). 


It is surprising, isn't it, to discover that a belief in God 
should be a logical outcome of the study of science. After 
all, many scientists have been telling us the opposite for 
over a hundred years now. 

Why has a belief in God become so rare among scientists 
today? 1 think it is because science has made it appear 
(Continued on page 4) 

Mr. David Llewellyn 's column appears 
weekly in more than 100 newspapers na- 
tionally. Mr. Llewellyn is assistant professor 
of English at Bryan College. He graduated 
from Bryan in 1 966 and has done graduate 
work at the University of Tennessee and 
Dallas Theological Seminary. 

Christian Scholars 
Meet at Bryan 

By Dr. R. Allan Killen 

The annual meeting of the Regional Conference of the 
Evangelical Theological Society met at Bryan College, April 
16 and 17. The E.T.S. is composed of Christian scholars 
from universities, colleges, seminaries and evangelical pul- 
pits. Papers were presented on the following subjects: 
1) Ecology, Dr. Morton Smith (Reformed Theological 
Seminary), 2) "I am Alpha," Dr. A. A. Cierpke (Temple 
Baptist Theological Seminary), 3) Herbert Marcuse, Dr. R. 
.A. Killen (Bryan College), 4) Ecology, Dr. John M. L. 
Young (Covenant College), 5) Origins of Independent Bap- 
tist Churches, Dr. A. Jeffers (Temple Baptist Theological 
Seminary), 6) Linguistic Analysis, Dr. R. H. Countess 
(Tennessee State University, 7) Alcohol, Dr. W. Henning 
(Bryan College), 8) Text Used by United Bible Society, Dr. 
R. Beich (Clearwater Christian College), 9) God Who 
Speaks, Dr. Leroy Forlines (Freewill Baptist Bible College), 
and 10) Marxist Utopianism, Dr. Karl Heller (Covenant 

The highlight of the conference was the two and a 
quarter hour discussion Friday evening on Dropouts and 
Modem Evangelism. On the panel were two Bryan students 
from the Introduction to Philosophy course on "Reaching 
Modern Man," Ted Meberg and Jamie Jenkins, along with 
Dr. H. A. Hanke (Asbury), Dr. R. Beich (Clearwater), and 
Mr. W. R. Boyd (Bryan). Dr. R. A. Killen (Bryan) acted as 
moderator. The discussion went on for the entire period 
with a lively participation from the floor. 

For about an hour the panel discussed modern music 
and evangelism. The consensus was that music in itself is 
generally amoral. It may be harmless to those who hear it 
apart from evil associations, and yet very destructive to 
those who have learned to associate it with promiscuous 
and evil thoughts. 

The panel then moved on to consider why so many 
youth become dropouts from modern society. The follow- 
ing reasons evolved during the ensuing discussion: 1. Inabil- 
ity of young people to identify with the status quo goals 
and ideas of both their parents and the church. Their 
consequent rebellion against society displays itself in their 
outlandish clothing, long hair, beads, bare feet, etc. 2. Lack 
of interparental love. When divorces occur or there is a lack 
of real love between father and mother, young people fear 
that there never can be love for them, and this is even the 
cause of many suicides, particularly when the first love 
affair collapses. 3. A disillusionment and loss of true 
values. When the parents are promiscuous, when they are 
social drinkers or worse, all sense of moral values can be 
easily destroyed. Even the excessive use of pills by our 
modern generation can lead children and young people to 
try amphetamines, etc. 4. Lack of fellowship. Everyone 
seeks a group with which to rapp and fellowship. When 
they cannot find an exciting, relevant greup with whom to 
identify, young people readily seek it in the sub-cultures of 
the day. 5. The lack of ecological responsibihty. Seeing no 
concern for the modern pollution problem on the part of 
their parents and within the evangelical church, and being 
convinced that society will drown itself in its own 
self-produced filth, many young people abandon what they 
see as a lost society for a society which wants to get back to 
nature. The hippie, who insists on being dirty and refuses to 
use deoderants and perfumes, is really crying out in his 
heart for ecological answers and for ecological responsi- 
bility on the part of his parents and of the church. 

The dropouts of today are often very sick persons. They 
have been turned off by the shallowness of their parents 
and the irrelevancy of their churches. Seeking ways to fill 
the aching void in their hearts, all too often they have 
turned to utter promiscuity and drugs. They are deeply 
hurt spiritually, mentally and physically. 

As the discussion continued, stimulated by a constant 
flow of questions from the floor, the place of the Christian 
commune and of such a work as that set up at L'Abri (The 
Shelter— a place where young people can learn to evaluate 
life and find themselves) in Switzerland, became clearer. 
Those who have dropped out of modern society and who 
have become a part of one of the sub-cultures of our day 
can only be reached as they are met upon their own level 
by Christians who demonstrate love and offer real fellow- 
ship. It takes time, patience, and love to bring those who 
drop out of society to see the Bible has the answers they 
need and bring them to accept Christ. And it can take 
months in such a commune for the "healing process" 
needed before they can return to society. 

The five reasons why young people are inclined to run 
away from home offer five important guidelines for today's 
parents. Let us live so that our children will want to follow 
in our footsteps and identify with our Christian values. Let 
us demonstrate that wonderful love between husband and 
wife which will enable our youth to see marriage as holy 
and beautiful. Let us study and explain the Christian's place 
in ecology, and the Biblical mandate to deal responsibly 
with our earth. Let us build up a fellowship within the 
home and the church aimed at establishing the Kingdom of 
God as we look for the soon coming of Jesus Christ to 
reign. In other words, let us understand the cry of our 
children for something and someone worthwhile to follow, 
for love, for real values, for friendship and fellowship, and 
for a responsible and reverent use of the world in which 
God has placed us. 


(Continued from page 3j 
reasonable for people to do just about anything they want 
to— and yet the logical outcome of a belief in God is that 
God made us and we should do what God wants us to. 

And most scientists don't want to. 

Willful ignorance is a high price to pay for independ- 

You wouldn't pay it if you were not also ignorant of the 
love of the God whom you want to be independent of. 
Copyright, 1970, Dave Llewellyn. Used by permission. 

3 R Y A M 

3 L U E f* R 1 M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

B k Y A N 

Vol. 5 • No. 4 

Fall Quarter, 1971 

B I U £ f> R I M T 

A Report on Co>itei)iporary Cbri'sf/an Thought Issued Quarterly hy Bryau College 

lesus Christ - 
Superstar or Bright and Morning Star 

By Roy J. Clark 

The day has arrived when "Amazing Grace" is on the hit 
parade! Not only that, Broadway has a musical entitled 
Godspell, and commuters on the subway can be heard 
humming the tune of "Put your Hand in the Hand of the 
Man of Gahlee." Has a new day arrived in the music world? 
Should the Christian stand up and cheer or sit down and 
cry? To top it all off two young men from England, Lloyd 
Webber and Tim Rice, released a rock opera eleven months 
ago entitled: Jesus Christ, Superstar. It has been a phenom- 
enal success. What should the believer's reaction be to a 
rock opera with such a title? I want to say at the outset 
that I have read every word in the opera. Our initial 
reaction might be that it is a good thing that Jesus is so 
popular today. First we heard about the Jesus People and 
now we hear about a Jesus Opera. Maybe there is a national 
revival under way! 

But, my friend, read the words and listen to the music 
and maybe your mind will be changed! You will discover, 
as I did, that the Jesus Christ of the rock opera is not the 
Jesus Christ of the Bible. We do not glean our concept of 
the person and work of Christ from an opera but from the 
Word of God. And I repeat, the romantic hero of this 
opera— this Jesus Christ, Superstar-is not our Saviour 

Mr. Clark 

Pastor Roy J. Clark graduated from 
Bryan College in 1951. He received his 
Th.M. from Grace Seminary, Winona Lake, 
Indiana. In addition to serving for 15 years 
as pastor of the Bethlehem Baptist church, 
Cleveland, Ohio, he serves as President of 
the Board of the Baptist Christian School, 
President of Erieside Bible Conference, and 
Trustee of the Cleveland Hebrew Mission. 
Mr. Clark is a past trustee of Bryan College. 
This summer he was a key speaker at our 
summer Bible conference here at Bryan. 

portrayed in the Holy Scriptures. If our day were a day 
when the masses of American people were knowledgeable 
of the Bible, the deviations from Biblical truth would have 
been cauglit immediately. But in an age of Bible ignorance 
this rock opera gains tremendous popularity. I want to 
point out several objections to this opera so that we can see 
that instead of applauding it we should expose it for what it 
is— a scandalous attempt to make Jesus merely a man and 
not the divine Son of God! 





He is told early in the opera by Mary Magdalene-"Try 
not to get worried, try not to turn on to problems that 
upset you." Toward the end of the opera Jesus Christ, 
Superstar, says, "I'm scared to finish what I have started." 
Can you not see that this is not the Jesus of the Bible? Far 
from being upset, Jesus Christ could sleep through a storm 
on the Sea of Galilee. It was the disciples who were upset! 
And He was not scared to finish what He started but rather 
set His face as a tlint to go to Jerusalem and said to His 
disciples, "no man taketh my life from me, I have power to 
lay it down and take it up." 




Sexual overtones are deliberately introduced into this 
rock opera to suggest an aiTair between Mary Magdalene 

and Jesus. She says, "I don't know how to love him, what 
to do to move him— I don't see why he loves me, he's a 
man, he's just a man and I've had so many men before, in 
very many ways, he's just one more." and Judas says, "It 
seems to me a strange thing, mystifying, that a man like 
you can waste your time on women of her kind. Yes I can 
understand that she amuses, but to let her stroke you, kiss 
your hair, is hardly in your line. It's not that I object to her 
profession, but she doesn't fit in well with what you teach 
and say, it doesn't help us if you're inconsistent." Now it is 
true that those words fall from the lips of Mary Magdalene 
and Judas, but there are implications and innuendoes here 
that are unscriptural and blasphemous. My friend, the Jesus 
Christ of the Bible is the pure Lily of the Valley. He is the 
One who could turn to His enemies and say, "which of you 
convicteth me of sin?" He is the One who not only did not 
sin but was not able to sin. And to suggest that our Lord's 
Ufe was inconsistent with His Holy teachings is scandalous! 
I do not think we should stand by and allow the person of 
Jesus Christ to be dragged through the muck and mire of 
evil men's minds just so they can "make a dollar or a 


I object most strenuously to that passage in the opera in 
which our Lord is reflecting on his future in the Garden of 
Gethsemane. He says, "I've changed my mind, I'm not sure 
now." In the opera Jesus Christ. Superstar, wants to know 
if he goes through with the plan if he will be more noticed 
than he ever was before. Imagine ascribing such a motive to 
the Lord. The prospect of making headlines someday did 
not take our Lord to the cross but "for the joy that was set 
before Him, He endured the cross, despised the shame and 
is set down at the right hand of God." In the opera, Jesus 
cries out, "Bleed me, beat me, kill me, take me now— before 
I change my mind." You know, of course, that the tomb is 
the end scene of Jesus Christ, Superstar. When you have 
souglit to portray Jesus as just a man through an entire 
opera, it will not do weD to show an empty tomb and a 
resurrected Christ, for He is declared to be the Son of God 

by the resurrection from the dead— and they don't want to 
declare that! 

No, in the opera, the miracles of Jesus are called tricks, 
and he is invited by Herod to walk across his swimming 
pool or feed liis household with bread. And so I repeat, the 
Jesus of this rock opera, this Superstar, this romantic hero, 
is not the Jesus Christ of the Bible. The Jesus Christ of the 
Bible is the One who is pictured in the first chapter of the 
book of Hebrews in all of His perfections. He is: 

1. Christ the Heir— "whom he hath appointed heir 
of all things." 

2. Christ the Creator— "by whom also he made the 

3. Christ the Revealer— "who being the brightness 
of his glory, and the express image of his per- 

4. Christ the Sustainer— "upholding all things by 
the word of his power." 

5. Christ the Redeemer— "He, by himself, purged 
our sins." 

6. Christ the Ruler— "sat down on the right hand 
of the majesty on high." 

7. Christ the Supreme— "he has, by inheritance, ob- 
tained a more excellent name than the angels." 

What happened to this Jesus of the Bible? Where is 
Christ the Creator and Sustainer, Redeemer, and Ruler in 
Jesus Oirist, Superstar? If you want to learn about Jesus 
you are going to have to forget about this Superstar 
nonsense and meet the Jesus of the Bible. Get acquainted 
with the Christ of the Bible, who is perfect God and perfect 
man and whose sacrificial death redeems us from sin. Get 
acquainted with the Jesus of the Bible who did not call 
Himself the Superstar but the Bright and Morning Star: "I 
am the root and offspring of David and the bright and 
morning star," Rev. 22:16. We have also a more sure word 
of prophecy "whereunto ye do well that ye take heed as 
unto a liglit that sliineth in a dark place until the day dawn, 
and the day star arise in your hearts" 2 Peter 1:19. Yes, 
until the day star arises in His second coming, we had better 
take heed to that sure word of the Bible and not the 
imaginations reflected in Jesus Oirist, Superstar. 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year, accredited, liberal arts college, Bryan 
offers the Bachelor of Arts and Bachelor of Science 
degrees in thirteen major fields of study. The 
College is conservative in theology, evangelical in 
practice, and aspires to be an undergraduate college 
of first-class academic qualit)'', thoroughly Chris- 
tian in character, emphasizing educational excel- 
lence and a Biblical spiritual life in an environment 
of culture. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 
through current gifts but also through 
various avenues of deferred giving, such ftfT. 
as annuities, trusts, and bequests. ^" 

If I Had a Penny 

Edited by H. Wayne Kiser 

Today young people in large numbers are on street 
corners passing out literature. Perhaps it began with the 
anti-war leaflet or the underground student newspaper. In 
any event, distribution of literature has become an "in" 
tiling. In the midst of this many Christians are asking, "Why 
are we not making greater use of literature today and why 
are we not on the corner letting people know about our 
cause?" That is, some are asking these questions. Others are 
doing it. 

Bryan Alumnus Wayne Kiser recently edited a book, 
published by Good News Publishers, on the power of tracts. 
A penny is about the cost of a tract. Invested pennies and 
what they accomplish in the lives of people who encounter- 
ed leaflets about the saving power of Christ is the romance 
of this book. 

Here are a few excerpts from this book edited by Mr. 

Like the early tracts of John Wesley, they still cost 
about a penny: but because of the power of the Holy Spirit 
they provide a force with wliich to reckon in today's world. 
Tracts are part of the key to inform the world that Jesus 
Christ sets men free . . . 

Perhaps the greatest contribution of the tract is not with 
the large campaigns or the organized distribution groups 
but with the countless individuals who make it a point to 
have material with them which they can give to others. 


"I crushed the tract in my hand," recalled T. J. Bach, a 
young engineering student in Copenhagen, Denmark. "I 
asked, 'Wliy do you bother people with such reading? I will 
take care of my own interests.' I tore the tract into pieces 
and stuffed them in my pocket. 

"The young man who had given me the tract did not 
respond to my words. As I turned to leave, I noticed that 
he had turned his face toward a doorway. But I could see 
that tears were running down his cheeks and that his hands 
were folded in prayer. He had given his money to buy the 
tract: he had given his time to distribute it; and now he 
gave his heart in prayer to God for me. 

.4s Publications Editor for Good News 
Publishers, one of tlie largest tract producers 
in America. H. Wayne Kiser is on the front 
lines of the tract and literature ministry. 

Before joining the Good News team. Mr. 
Kiser was actively involved in Christian 
literature work, having served as Managing 
Editor of VOICE magazine (of the Inde- 
pendent Fundamental Churches of 
America), and BRIGADE LEADER maga- 
zine (for the men of Christian Service 

Together with his wife. Ruth Ann, and 
three children, he resides in Glen Ellyn. Illinois, a suburb west of 
Chicago. He and his wife attended Bryan in 1 958. 

Mr. Kiser 

"The young man's attitude toward my crude actions and 
hard words brought deep conviction to my heart. Half an 
hour later I was in my study. The first thing I did was to 
paste together the pieces of the tract. Before I had finished 
reading it, I was down on my knees asking God for 
forgiveness of my sin and for the grace to accept Christ as 
my Saviour. He heard my prayer. That evening, 1 went to a 
mission and gave my testimony for Christ. Tf thou shalt 
confess with thy mouth the Lord Jesus, and shalt believe in 
thine heart that God hath raised him from the dead, thou 
shalt be saved. For with the heart man believeth unto 
rigliteousness; and with the mouth confession is made unto 
salvation.' Romans 10:9, 10. 

"I am anticipating the privilege of meeting in Heaven 
with the young man who gave me the tract, and wept and 
prayed for me. And may there be some there who have 
received tracts from my hands and have been the subject of 
my prayers and tears. . . ." 


While the president of Southeastern Bible College, C. 
Sumner Wemp, a Biyan Alummis, was flying to California, 
his attention was drawn to a man sitting near the front of 
the plane. "Let me give you something good to read," said 
Mr. Wemp. "You'll enjoy this when you have a little time." 
He handed the man a tract. The man sitting next to the first 
man looked up and Mr. Wemp handed him one too and 
said, "Say, let me give you one. You'll like this. It tells you 
how to go to heaven." One of the men smiling said, "We 
need that." 

By that time the man across the aisle was looking 
around, and he took one. The man next to him looked up, 
and another was given. About that time the people sitting 
in front looked back, and the distributor said, "Let me give 
you one, too; you'll enjoy this." Soon Mr. Wemp was up to 
the front and had handed one to each person on the entire 

"When I turned to go back to my seat, I saw that 
everyone had his tract before Iris eyes reading it," he said. 
"Soon the stewardess came through the door and encoun- 
tered the same sight. She looked at the man in the front 
row and asked, 'What are you reading?' He handed it to her 
and said, 'Here, read this.' 'Who gave you this,' she asked. 
And he replied that I had given it to him and pointed to 
me. The stewardess began to place the leaflet in the back of 
the seat ahead of the man and a lady in the next seat 
blurted, 'Hey, can I have that? I didn't get one like that.' " 

The stewardess was soon at his side and with her hands 
on her hips she said, "What are you doing on my plane?" 
He said, "Just trying to help people go to heaven. After all, 
you are trying to get us to California and don't you think 
we ought to do all we can to help these people get to 
heaven. You certainly don't want them to go to Hell do 
you?" She replied, "Why of course not." As she sat down, 
he told her about Christ. 

"People began coming back to me," stated Mr. Wemp, 
"and I had the pleasure of sharing the Gospel with four 
different people that day." 

As the new light of a new age dawns upon the Christian, 
he will not be found napping. He will be actively seeking to 
share his faith, and Christian literature promises to be a 
continuing tool. 


By Lewis Llewellyn 

It's time for a revolution! 

In just a few years, it will be two fuU centuries since the 
revolution of 1776. Much has changed in America since 
that time, but the changes have, for the most part, been 

In government, in education, in religion, there have been 
profound changes. 

One of the purposes for which our federal government 
was estabhshed was to "promote the general welfare." 
Because of a major shift in the functions of government, 
even the meaning of the word "welfare" has suffered a 
drastic change. 

Education was, originally, firmly based on the teachings 
of the Bible. It would have been unthinkable for the public 
schools, in the early years of our nation, to be forbidden to 
have Bible reading and prayer at the beginning of each 
school day. 

Religion was understood to be primarily concerned with ■ 
the reconciliation of man to God. The modern concept of 
emphasizing social activism was not considered to be the 
ministry of the church. 

These changes occurred gradually, over a long period of 

are afire with a Pentecostal passion for sharing their new 
vision with others . . . Bibles abound; whether the . . . King 
James Version or scruffy, back-pocket paperbacks, they are 
invariably well-thumbed and often memorized. 

"There is an uncommon morning freshness to this 
movement, a buoyant atmosphere of hope and love, along 
with the usual rebel zeal ... If any one mark clearly 
identifies them it is their total beUef in an awesome, 
supernatural Jesus Christ, not just a marvelous man who 
hved 2,000 years ago but a living God who is both Savior 
and Judge, the ruler of their destinies. Their lives revolve 
around the necessity for an intense personal relationship 
with that Jesus." 


This is the personal revolution which Paul the Apostle 
described in these words: "If any man be in Christ he is a 
new creation. Old tilings are passed away. Behold, all things 
are become new, and all things are of God, WIio hath 
reconciled us to Himself by Jesus Christ." 

If enough of our young people are revolutionized in this 
way, there is real hope for our nation. The problems of 
government, of education, of rehgion— and all other prob- 
lems—can be solved and will be solved if our hves are first 
revolutionized by faith in Christ. 

This is the revolution that we need. 


But now it's time for a revolution. And maybe the 
young people of the nation are going to lead the way. 

No, not the young who are wasting their minds and their 
bodies on drugs and degradation. 

The hope of the nation may be in the young who have 
rediscovered the vitality of the Christian religion. 

Time magazine for June 21, reporting on the "Jesus 
Movement," said, "It is a startling development for a 
generation that has been constantly accused of tripping out 
or copping out with sex, drugs, and violence. Now, 
embracing the most persistent symbol of purity, selfless- 
ness, and brotherly love in the history of Western man, they 

Reverend Lewis Llewellyn has served 
Bryan as a trustee since 1949, but Ills roots 
go bach: to 1938 wlien he graduated in 
Bryan 's fifth graduating class. After his 
graduation he worked four years at the 
college, establishing and operating the print- 
ing shop, and also serving as director of 
student employment. His wife Sarah and 
five children have all attended Bryan. Hav- 
ing served ten years as Personnel Director of 
the Graybar Electric Company in New 
York. Mr. Llewellyn moved to Sehring, 
Florida, where he currently pastors the 
Calvary Baptist Church. 
The article reprinted here comes from a weekly newspaper 
column of Christian comment on current issues written by Mr. 
Llewellyn and appearing in over 100 newspapers across the 
nation. This unique ministry is supported by the Southern 
Evangelistic Committee which estimates that the column reaches 
an annual readership of 10 million people. 


Mr. Llewellyn 




"I am looking for Christian fellowship with other young 
people my age— young people who are not afraid to share 
with others what Christ means to them. " 

"Everyone was so friendly and they made me feel right at 
home. The campus appeared very calm and peaceful. The 
instructors seemed just great. They took time to talk to the 
students individually and help them in any way they 
could. " 

3 R Y A N 

B L U E f> R 1 M T 

Bryan Collec|e 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 


8 R Y A N 

Vol. 6 • No. 1 

Winter Quarter, 1972 



A Report on Coi/teii/porary Christimi Thought Issued Quarterly hy Bryan College 




Dr. McKinney 

Dr. McKinney, prominent opthalmologist 
of Memphis, Tennessee, is a well-known lay 
leader in evangelical Cliristiau circles. His 
affiliation with Bryan College began in 1950 
when he became a member of the Board of 
Trustees. In 1969 he was elected to succeed 
Dr. H. D. Long as chairman of this hoard. 
He also serves as a member of the Board of 
Mid-South Bible College in Memphis and of 
Reformed Theological Seminary in Jackson, 
Mississippi. He is an elder in the Second 
Presbyterian Church of Memphis and is 
active also in the Christian Medical Society 
as well as in various professional societies of 
his field of medicine. 

By J. Wesley McKinney, M D. 

An address by the chairman of the Board of Trustees to 
the Biyan faculty and staff inaugurating their self-study 

I have many hopes for Bryan College. One hope is that 
everybody at Bryan will pursue the excellence spoken of in 
the catalog. I suppose every college considers itself to be 
pursuing excellence, but only a few small colleges achieve 
that reputation. I hope Bryan will be one of them. There is 
no reason why a Christian college should not be known for 
its excellence in teaching all subjects-if we believe, as we 
say we do, that all knowledge is God's knowledge. As a 
matter of fact, motivation for superior teaching should be 
greater in the Christian college, because everyone is serving 
or being trained to serve our wonderful God and Savior. 
Superior teaching will in turn attract superior students who 
will be more interesting to teach and have greater capabili- 
ties when they get out into the world. They will be an 
extension of the teacher's very self. They will remember 
what Dr. So and So said and return to see him with 
appreciation and affection. And they will send their friends 
with the admonition to get So and So's course. 

I must say to you professors that the Trustees have been 
gratified at the good report that the students have given 
you as we have interviewed them in the past two years. I 
could wish that they were a little more enthusiastic. I hope 
each one of you will never be completely satisfied with 
your teaching. 

Relevance is a great word in learning today-especially 
used by those who don't know what they are talking about. 
They may say the Old Testament is not relevant to the 
modern scientific mind or why study history? We are living 
in a different day, aren't we? You and I know that every 
subject taught at Bryan will be a general or specific tool for 
the graduate. It is, of course, the business of the teacher to 
make this fact evident to the student. Even Dr. Anderson's 

Greek has relevance to every educated person. I am 
speaking like an ignorant layman, who would like to have 
some knowledge of Greek. 

In medical school now we are giving the freshman 
student certain facts of anatomy, physiology and chemistry 
and immediately taking him to the patient to show him the 
usefulness of the facts he is learning. He is excited and 
motivated to learn well the mountains of facts that he must 
use in treating patients. You will have to use more 
imagination than the medical school professor, because the 
usefulness of what you are teaching is not always so readily 
apparent. Nevertheless, excellence in teaching on your part 
requires that you show your students the relevance of what 
you are teaching to' his life beyond the walls of academia. 

Excellence for the administrative officer is just as 
important for the college as good teaching. If he doesn't 
have the vision, you perish. If you, the faculty, do not have 
the vision of the administrator's role and lend him your 
support, the college perishes. The physical facilities and 
your salaries depend on how well Dr. Mercer and Mr. 
Keener function in fund raising and deferred giving and 
how well all use the money that the Lord sends into the 

I hope each one of you will dream about and be alert to 
the ways you might support the development department. 
It is most important for the future of Bryan College that all 
support be given to increase the effectiveness of its public 
relations and development. 

I commend you faculty members for being willing to 
forego your expected raises in salary for this year in order 
that the administrative staff might have their long overdue 
raises and that added funds might be available for develop- 

I know that you realize that every time the Board of 
Trustees considers salary increases, new facilities or innova- 
tive programs, it must ask where the money is to come 
from. You may not know that the largest segment of 
annual giving comes from the Board of Trustees. We want 
Bryan to have the best and to be the best. 

Excellence in teaching and administration coupled with 
resilient, kind, wise, and— I should say-prayerful student 
relations should make the faculty love the students and the 
students love the faculty. This mutual esteem should not be 
too difficult if the members of the faculty and administra- 
tion are doing everything "heartily as unto the Lord" and if 
the student body can be brought to realize that both 
faculty and administration are operating in the student's 
interest. In such an atmosphere discipline should be easy, 
especially if students can be shown reasons for restrictive 
measures and if faculty sets a good example. Nothing is 
more important for excellence than an all-for-one and 
one-for-all esprit de corps. 

Another hope I have for Bryan College is that it will 
send its students out loving their country. The deterioration 
of patriotism in America can only serve to weaken us in our 
self-esteem and the esteem of the other nations of the 
world. It is one thing to criticize policies and people in 
public offices and to vote them out; it is another to have 
the very institutions that have made America great and to 
try to overthrow them. Obviously America is not perfect, 
but it is our country, worth defending just as we would our 
families and ourselves personally. It seems that too many 
people cannot understand that the United States of 
America needs to continue to be the greatest nation in the 
world not only for its own sake but also for the benefit of 
the world. Too many Americans apparently do not realize 
that our country is the major bastion of freedom in the 
world, but Russia understands it. 

Bound up with the lack of patriotism is the deterioration 
of the moral fiber of our people, the failure to punish evil 
by our courts, the condoning of civil disobedience, general 
lawlessness and even attempts to overthrow our govern- 
ment. Much of this is being promoted by religious leaders 
and teachers at all grade levels. Many. I believe, do not 
realize the implications of some of the ideas that they pass 
on to young minds. Others are positively evil and take 
pleasure in spreading evil ideas. We know that those things 
come from men without God, eventuating in socialism, 
communism, and even Satan worship. 

Bryan College cannot change the world, but it can send 
out informed Christians to be the "salt of the earth." 

One thing that can be taught is sound economics, 
personal and political. I believe that much of the financial 
troubles that our city, state, and national governments are 
experiencing are not only a matter of fiscal irresponsibility 
but a lack of understanding of what debts mean, the 
necessity of restraint in spending and, of course, the 
inefficiency of government and plain dishonesty and greed 
practiced by easily tempted public servants. Bryan students, 
I hope, will be taught positively the sound economic 
principles that have made America great. We should use 
thoughtful and well-planned propaganda in a good sense, as 
deliberately and diligently as the Socialists and Communists 
use propaganda in an evil sense. I should say that there are 
certain economic and political realities of the day in 
increasingly godless America that make it impossible to 
return to the freer economy of our ancestors, but at the 
same time we don't have to continue headlong down the 
road to economic chaos. Your teaching may help. 

There is one particular field of excellence that I hope 
Bryan will continue to stress: teacher training. I suppose 
that in no single way could Bryan extend its good influence 
more than in sending out well-trained, well-balanced teach- 
ers who know they are serving the Lord in their profession. 
I hope that Bryan's teacher training will be conducted 
without many of the irrelevancies and false ideologies of 
many schools. 

I should think that Bryan-trained teachers would find 
particular satisfaction teaching in Christian schools where 
they can be themselves and teach in the fear of the Lord 
and not the Supreme Court. Incidentally, these schools 
should furnish many students to Bryan College. 

I have high hopes for Bryan College, because I am con- 
vinced that it is God's school to train young people to do 
His work in the world. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for 
capital expansion, makes the College 
dependent on a generous gift income. 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 


B\' Irvine L. Jensen 

"Across the country a New Testament pattern is emerg- 
ing. Prayer. Bible study and fellowship 'cells" are changing 
lives, challenging churches." This is how one magazine 
article (Oiristian Life, January, 1965) describes the current 
phenomenon of the small groups movement among Chris- 
tians, which has been especially effective in Bible study. 
For two decades there has been an ever-growing interest by 
lay people to meet together in small groups to share what 
they have discovered in the Bible. Sometimes the lay groups 
are sponsored by the local churches; sometimes they are 
not. In both cases the program of the Christian church is 
being vitalized with a Spirit-directed dimension. 

Enthusiasm in the movement is at an all-time high as 
more and more people are becoming involved in personal, 
first-hand Bible study. For many it is the first time they 
have experienced Bible study to be enjoyable rather than 
tedious. The following selected title of articles appearing in 
recent Christian magazines suggest something of the out- 
reach of this ministry; "Neighborhood Miracle"; "The 
Group Takes Over"; "They Come for Coffee"; "Weekday 
Bible Classes; A Way to Reach Women"; "Bible Study in 
Small Groups"; "We're Bringing Them In Through the 
Living Room." 

One writer calls the neighborhood Bible study groups "a 
miracle of our day." Clearly this is one of those bright 
success stories that thrills the Christian's heart in a day 
when apostasy and worldliness are so prevalent. The 
remainder of this article will attempt to describe the 
movement briefly and show why the ministry has been so 
blessed of God. 


Actually, group Bible study is not new. The first 
Christian churches met in homes and fellowshipped togeth- 
er in a very informal way. (Compare Philemon 2.) The 
Scriptures were their prized possession, and they spent 
hours studying them together. Down through the centuries 
Bible study groups, whether church-sponsored or not, have 
played an important part in forwarding the work of the 
Gospel. The following paragraph appeared in a Bible study 
manual sixt}' years ago: 

Dr. Ining L. Jensen, now in his seven- 
teenth year of teaching Bible at Bryan 
College, has gained national recognition 
through the books he has authored for 
Moody Press. He is head of the Bryan Bible 
department and is appreciated by his stu- 
dents for instruction on the inductive meth- 
od of study as presented in his book. 
Independent Bible Study and illustrated 
further in another of his books. Acts: An 
Inductive Study. Dr. Jensen has had a total 
of 2S books published by Moody Press. 

.4 native of .\'ew York. Dr. Jensen com- 
pleted the .4.6. degree at Wagner College 
and received a diploma in meteorology from the .Massachusetts 
Institute of Technology' which led to his assignment overseas as a 
meteorologist with the U.S. .Air Force during World War //. 
Following the call of the Lord to seminary training, he earned 
the S.T.B. degree at Biblical Seminary in New York and the 
Th.D. degree at Northwestern Seminary in .Minneapolis. 

Dr. Jensen is a member of the .Ministerial .Association of the 
Evangelical Free Church of America and the Evangelical Theo- 
logical Society. He served ten years as pastor of the Sale Creek 
(Tenn.l Presbyterian Church. 

Dr. Jensen 

Neighborhood Bible Classes are being organized in 
many cities, towns and rural districts, and are the 
means of great blessing to thousands of people. Last 
year over ten thousand people studied in the neigh- 
borhood classes organized in five towns where Rev. 
Wm. Sunday held evangelistic meetings. 

Some of those lay Christians are still with us; some have 
gone to their heavenly home; the spiritual fruits of those 
home Bible classes will endure for eternity. And who can 
assess, for e.xample, the total impact on world missions of 
the small student cell group which met at Williams College 
many years ago? 

So neighborhood Bible classes are not new. What is new 
is the rebirth of these kinds of small study groups in 
countries like America, and their spread throughout the 
world. This is the sense in which it is referred to as a success 


Many local churches have encouraged small Bible study 
groups to supplement the ministries of the Sunday School, 
mid-week Bible study and not-so-formal Sunday evening 
services. The possibilities are many; classes for young 
couples, housewives, businessmen, young people, children, 
etc. The leaders are chosen from among the lay member- 
ship. The pastor's part at most is to help organize, counsel 
and promote. This encourages more participation by each 
individual in the discussions of the Bible text. And often a 
lay leader can "zero in" on personal problems when a 
pastor cannot. Home Bible classes at Cedar Mill Bible 
Church, in Portland, Oregon, grew from one class in 1954 
to almost forty in 1969. The success of the program in that 
church has been attributed partly to two things; the 
members have taken upon themselves the responsibility of 
reaching the lost, and the pastor, convinced of the home 
Bible class potential, is urging them on. 

Among the purposes of the church-sponsored Bible 
study groups are these; 

1. Stronger Christian fellowship. Group feeling— a sense of 
common fellowship— is understandably lacking in the 
large "spectator-geared cathedrals." The larger a local 
church is, the greater is the need for small study "cells". 
This partly explains why the group project thrives in 
many large churches. 

2. Deeper knowledge of the Word. The climate in a small 
class is very favorable to concentrated study of the 
Bible. Spiritual maturity is a natural fruit of this. 

3. Follow-up of the preaching services of the church. The 
pastor's sermons are kept alive by discussion in the 
group later on in the week. Feedback of this sort 
promotes unity and understanding. Also the church 
members come to the next worship service with more 
expectancy and insight. 

4. Evangelistic outreach. One of the purposes of the 
church-sponsored Bible class is to instruct and challenge 
the believers concerning their personal responsibility to 
be living witnesses for Christ in their own neighborhood 
and places of work. Besides this, unsaved persons are 
invited to the group meetings. Many conversions have 
been reported arising out of this contact. 


One of the interesting aspects of the group Bible study 
movement is the mushrooming of many Bible classes not 
directly sponsored by any local church. Among these are 
neighborhood circles, business and professional groups, 
campus clubs, new groups of young people, and gatherings 
by disenchanted members of decadent liberal churches who 
are hungry for God's Word. While these groups are not 
connected with any church organization, they will not 
compete with the church if they are based on New 
Testament principles. Two reasons supporting this state- 
ment are: 1) the commission of evangelization was not 
given exclusively to the local church as such; 2) any group 
which makes a sound study of the Bible, including the New 
Testament, wUl eventually reach the conclusion that the 
institution of the local church is of divine origin and 
sustenance, to be actively supported by all Christians. 

In many instances Bible classes not sponsored by the 
local church, such as a neighborhood Bible class, are 
attended mainly by unbelievers. The leader, of course, is a 
Christian. Such ministries are evangelism-oriented, and 
should feed into a Bible-believing local church those who 
are led to the Lord through the Word's ministry. If there is 
no such church in the area, the new believers of the group 
are the nucleus of a new church, such as happened often in 
the days of the Book of Acts. Church-sponsored classes,- 
attended mainly by Christians, are edification-oriented, 
sending their inspired and instructed members out into the 
harvest field to reach the unsaved, possibly even through 
starting another neighborhood Bible class! Thus the circle 
of the Gospel ministry is made complete. 

One of the advantages of a neighborhood Bible class is 
that many people will attend such a group who wouldn't 
cross the threshhold of a church. They are more relaxed in 
the informal setting, and don't feel pressures to respond to 
what is offered. One observer has commented that many 
unbelievers who would take exception to a powerful 
sermon on sin and salvation from the pulpit will study and 
discuss those same terms for months in a home Bible class. 

Also the home Bible class can provide sound Bible study 
for people who attend liberal churches, without generating 
any change of proselyting. This is the background for the 
following statements made by three different housewives: 
"I wish we had less about marshmallows and jello in church 
and more Bible study"; "I attend community classes for 
studying flower-arranging and Chinese cooking, so I guess I 
can't go wrong studying the Bible"; "I'd like to go to a class 
where Bible study is taken seriously." 


What is a typical home Bible class? Obviously all groups 
differ, but a composite picture of a successful group would 
look something like this: 

1 . Size of the group is small-not more than 20 members. 

2. Class meets weekly (sometimes evei-y other week). 

3. The session lasts for ] to Wi hours. . 

4. Meeting place: a home (some groups meet in offices, 
community buildings, etc., but not in churches) 

5. Leadership is in the hands of one or two dedicated 
Christians (preferably not the host or hostess). The 
leader does not lecture, but encourages participation 
in discussion by all the members. 

6. Main subject of the group discussion is the text of the 
Bible itself. The study is basically simple, concerned 
about the primary teachings of the text, applying 
these to everyday living. The preferred pattern of 
study is to go through a particular Bible book, chapter 
by chapter, slowly. 

7. Problems and questions related to the Bible passages 
are freely shared by the members. The leader empha- 
sizes the positive teachings of the Bible and avoids 
controversial subjects. 

8. Time is devoted to prayer, a necessary ingredient of a 
successful Bible class. Christian members of the group 
constantly depend on the guidance and power of the 
Holy Spirit. 

9. Members come to class prepared to discuss the Bible 
passage having done homework previously assigned. 
Study manuals are a help in this. 

10. Light refreshments may be served before or after the 
discussion time, but tliis is not a necessary ingredient. 

11. Class is always dismissed on time. Individual personal 
counselling may be done after the discussion session 
has officially ended. 

12. The best-liked class is one which is informal, warm, 
personal and relaxed, not strictly bound by any set 
pattern. The teacher can usually tell if the class is 
relaxed, as illustrated by the following testimony of 
one leader: "I like it when someone speaks up in the 
middle of the class: 'Margaret, where are we? I don't 
know what you're talking about.' Everybody laughs, 
and I have a chance to clarify my point. Or when 
someone new says about such a chapter as Numbers 
31, which tells of the Israelites killing the Midianites, 
T just don't like that chapter.' " 


The spiritual fruits of Bible study groups are enduring 
ones. Among these are a deeper and warmer fellowship 
among Christians; a new love for the Scriptures as a book 
that has "come alive"; rediscovery of the Holy Spirit as a 
personal force in the life of the believer; practical experi- 
ence in sharing with others how real Christ can be in the 
believer's walk; a deepened prayer life; reunited families; 
more interest and support of the evangelical local churches; 
and last, but not least, the conversion of many people 
whom the Gospel might never have reached through other 

There may come the day in our own country, as has 
happened in other lands, when the Christian churches will 
be forced to close their doors by decree of anti-Christ 
authorities. Who knows but that the present small group 
Bible study movement is one of God's ways to prepare the 
soil of the harvest fields of an uninterrupted ministry of 
evangelism for such times as those? 

B li Y A M 

B L U E f R I M T 

Bryan Collecie 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

B R Y A\ M 

Vol. 6 • No. 2 

Spring Quarter, 1972 

g I U E ? R I M T 

A Report o>j Coiitemporciry Christ'uiu Thought Issued Otiarterly hy Bryan College 




Mr. Douglas B. White is chief probation officer for Cabell 
County Juvenile Court, Huntington, W. Va. A native of 
Duquesne, Pa., he graduated from Bryan College in 1959 
with a major in education. 

Like juvenile probation officers across the country, Mr. 
White sees hundreds of young people in trouble each year. He 
reflects, "When I started this job, other professionals told me, 
'Don't get involved with your clients. ' But when I deal with 
human beings, person to person, I do get involved. If I didn't, 
I might as well quit. " 

Photo — The Heraid-Dispatcli and Advertiser, Huntington, W. Va. 

By Douglas B. White 

Suddenly, and with profound reality, there has de- 
scended upon the American scene a generation of young 
people who are totally "fed up" with hfe. This is evidenced 
by their rejection of the American way of life or "the 
establislunent" as they call it. To them, this system is false 
and full of complex inequalities. Adults and parents in 
particular have been ridiculed as being a segment of society 
that is too far removed from the present space age. Their 
label has been such as "square," "fink," "oddball," and 
other names, some of which are more derogatory and 
profane than one can imagine. 


The youth of today wish to build their own society, one 
they approve of, mainly because it will be of their own 
construction. Former principles, such as honesty, respect, 
obedience, tolerance, and patriotism, are cast aside and 
forgotten by these who build "the new society." Conven- 
tional ways of the past are to be eliminated and replaced by 
a "free-wheeling" system that seemingly has no design or 
format. Freedom and individuality are the keys to be used 
to unlock the doors of this new system. Conformity, rule, 
regulation, and discipline are not acceptable, for they tend 
to hinder and retard rather than liberate them from "the 

What has produced this rebellion and turmoil that is 
sweeping our country today? We need to trace this problem 
back to the time before this group was born or just shortly 
thereafter. In the late 40's, after the end of World War II, 
our country moved into a relaxed state which tended to 
produce easy living. Peace and tranquihty prevailed and the 
economic life of the American people took a definite surge 
upward. Materialism became the central concern of the 
American people and with ready cash and through the 
"credit buying" plan, it was possible for one to have 
whatever he wished. In time, we became a nation of plenty 
that would one day lead to a conflict between wealth and 

poverty. Advances in education produced highly educated 
people and a system that would ultimately push aside those 
who didn't measure up to the scholastic level wluch our 
society adopted. In research and technology we made rapid 
and even remarkable advances but in spite of these 
achievements, we became a people who could not live 
together and enjoy life as we believed we would in these 
modern and highly progressive times. 


And what of the children who were growing up during 
all of this change? They were the ones who received the 
blessings from the advancements that were realized in these 
years. There was more money, more clothes, more things to 
have, more places to go, more things to do, and on and on 
it went. The spoiling was done so subtly that we never 
realized what was really happening. But then, one day, "the 
happening" came and we were shocked and stood in mute 
disbelief at what we saw and heard. It was like a bad dream. 
We tried to console ourselves that if we looked away for a 
second it would all be gone when we looked again. But, it 
was not so! "The happening" was here, and it was going to 
stay. We quickly learned the meaning of words such as 
"revolt," "revolution," and "rejection." All of the past 
must go, we were told. A new way of life must now come 
forth, one that will please the individuals as well as the. 

When we reflect for a moment, the word "spoil" 
becomes a very interesting one. It carries such meanings as 
"to rob," "to mar," "to overindulge," and "to corrupt." 
Could it be that through our eagerness to develop a better 
and satisfied society, we have instead created a monster 
that now seeks to wreck that which we strived for over the 


Is there an answer for the spoiled generation? Is there an 
answer for the serious problem that confronts us today? 
These young people want answers, straight and direct ones 
that have meaning and which will solve their problems. 

"Why am I here?" they say. "Where am I going?" they 
cry. What is the end of it all? It is clear that the youth of 
today have not found the answers in things, in doing, in 
going, or in having what they desire. There is an emptiness 
that still cries for satisfaction. 


Jesus said, "I am the way, the truth, and the life . . . ." 
Again, as He taught His disciples, He said, "... a man's life 
consisteth not in the abundance of things which he 
possesseth." It is possible to have everything this world 
offers and yet be miserable. Life— real life— begins with 
Jesus Christ. He gives reality and meaning to life. Life's 
main dimension is to know Christ in all of His fullness, as 
Saviour and Lord. Today's "spoiled youth" needs to 
recognize that he is a sinner before God and deserving of 
nothing but judgment from God. But God, in His mercy, 
has provided a sacrifice for sins in the person of His Son, 
Jesus Christ, through His death at Calvary. To all who 
accept Him, He cleanses from sin. Accepting Him means to 
turn from sin and follow after righteousness. Such godly 
and righteous living can only come through a close, 
day-by-day walk with the Lord. This necessarily involves 
reading and studying the Bible, a definite prayer life, and 
regular fellowship with other children of God. 

To focus on the future and avoid a repetition of past 
failures, the Word of God offers further help to establish a 
sound basis for a meaningful relationship of parents and 


For parents, the writer of the book of Proverbs says, 
"Train up a child in the way he should go: and when he is 
old, he will not depart from it." The same writer also says, 
"He that spareth liis rod hateth his son: but he that loveth 
him chasteneth him betimes." "Foolishness is bound in the 
heart of a cliild; but the rod of correction shall drive it far 
from him." "The rod and reproof give wisdom: but a child 
left to himself bringeth his mother to shame." "Correct thy 
son, and he shall give thee rest; yea, he shall give delight 
unto thy soul." Parents are to train both by teaching and 
by example. 

The training by parents is to include many principles 
which will lead the child to a sound and solid maturity. 
Above all others, godliness is to be the main principle upon 
which all other principles should be built. Character 
development of the child is to include such traits as 
truthfulness, honesty, responsibility, respect, conviction, 
and self-discipline. With the training there is to be correc- 
tion and reproof so that the child will learn the proper way 
to live during the years of growth and development. 


In the New Testament, Paul, writing in the book of 
Ephesians, gives children an admonition with two promises 
attached to it. "Children, obey your parents in the Lord: 
for this is right. Honor thy father and mother; which is the 
first commandment with promise; that it may be well with 
thee, and thou mayest live long on the earth." 

Here, then, is the answer— found in two words, "train" 
and "obey. " One is directed to parents and the other to 
children. Of necessity, this must begin early in life and 
continue through the child's years of development, pre- 
paring him for the day when he will be expected to take his 
rightful place in society. It is clear that this is no simple or 
easy process. Training and obeying require consistent 
activity through the passing years, and only through time 
will the rewards be realized for each individual. For the 
parents, it will be joy, satisfaction, and happiness; while for 
the child, it will mean a good life with many years to enjoy 
Uving. The key to all of this is found in three words, "in the 
Lord. " Parents are to train their children "in the Lord" and 
children are to obey their parents "in the Lord. " 


Yes, there is an answer for the present in a personal 
acquaintance with Christ, and in the future as parents and 
children are rightly related to Christ. May God grant the 
wisdom to realize human inadequacies and the necessity of 
following His instructions and appropriating His gift of 
Salvation as the only hope for these trying times. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for 
capital expansion, makes the College 
dependent on a generous gift income. 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 


Ellen Smith, a freshman majoring in elementary education, was valedictorian of her 
gi-aduating class at Richmond Academy in Augusta. Georgia. The following is her commence- 
ment address made on June 2. 1971. 

We, the 1971 graduating class of the Academy of 
Richmond County, gather here tonight to mark the 
completion of an important period in our lives, and the 
beginning of a new one. We have spent the past twelve years 
learning, both in the classroom and in extracurricular 
activities. We have learned, through academic pursuits and 
through social ones. We have had moments of unknown 
exultation and pride coupled with times of sadness and 
serious thought. 

These experiences have all played an important part in 
our maturing, and in our search for what life is all about. 
All of us have been seeking our own philosophy of life. We 
have searched for happiness because we want to enjoy 
ourselves, yet to many people, happiness is only a memory 
in the past or a hope in the future, but not a present reality. 
We have also searched for truth because we want to know 
what life is all about. To do this we have turned to 
knowledge for help, but even with the fantastic growth of 
learning we have not been able to answer the basic question 
in life: "Who are we? Why are we here? and Where are we 
going?" With all the knowledge we are able to obtain, it is 
still very easy for us to miss the ultimate truth in life. 

Many young people have chosen to seek truth in drugs. 
When asked why he began to take drugs a young man 
replied, "because life was so melancholy and dragged out. I 
was depressed much of the time, and I thought that maybe 
marijuana would change things." Another one said, "I 
thought I had seen some real love among hippies with the 
flower-drug culture, and I reasoned that if they found love 
through drugs I was going to try it myself." These young 
men were searching for an experience that would give them 
meaning in life. In August of 1970, U.S. News and World 
Report stated that, as of that date, three times as many 
people had died in the United States as a result of drugs, 
than had been killed in the Vietnam war. These individuals 
found, as many others, that drugs provided a temporary 
escape, but no real answers. 

Other young people have chosen sex as an answer and 
have indulged themselves in immoral acts. As of 1968 one 
out of every ten births was illegitimate. The end results are 
always the same— emptiness and guilt, two conditions that 
certainly do not answer the search for truth and meaning in 

Many young people have sought after a cause, a religion, 
or another person with whom to become involved. 
Thousands of these young adults have figured that if they 
can identify themselves with something or someone, it will 
provide a meaning for existence. But when they awake in 
the morning to face a new day they are still possessed with 
this feeling of emptiness and an awareness that the identity 
they have chosen is not the solution to this search. 

So what is the answer in this search for truth and for 
purpose in life? Where can we find something to bring us 
happiness, to take away our feelings of guilt, and to fill the 
emptiness in our lives? Solomon, the wisest man in the 
world, being inspired by God stated, "Happy is the man 
that fmdeth wisdom ..." In your own search for a 
philosophy of life have you been aware that the word 
philosophy means "a lover of wisdom"? You see, Solomon 
knew that true happiness is to be found in the pursuit of 
wisdom. The wisdom he speaks of, however, is more than a 
human collection of wisdom and instruction, which are but 
thoughts of men. This wise man of old tells us in the book 
of Proverbs that wisdom is understanding and the knowl- 
edge of good and evil. He emphasizes that the reverence and 
fear of God is basic to all wisdom. Solomon said, "The fear 
of God is the beginning of wisdom," and when he spoke 
this time, Solomon was speaking of a reverential fear of the 
Lord God, a fear that could only come with a personal 
relationship with Him. This personal relationship with God 
through His Son, Jesus Christ, provides us with the answer 
to the truth question. Christ made a claim that no one else 
has bqen able to make when He said, "I am the Way, the 
Truth, and the Life, no man is able to come unto the 
Father but by me." Of the founders of the eleven major 
religions of the world. He is the only one to ever claim to 
be God and to make any provision for the forgiveness of 

Man was originally created to have a relationship and 
fellowship with God, which was to be his purpose in life. 
But man chose to sin, separating himself from God. 
Fellowship with God was broken and the relationship 
severed. But God loved us so much. He wanted to bridge 
this gap. God sent His Son to die in our place, and three 
days later He was raised from the dead. To know all this, 
however, is not enough. We must personally invite Jesus 
Christ into our lives as Saviour and Lord. 

To know real truth, to find lasting happiness, and to 
have a meaningful purpose in life, a person must have a 
relationship with the One who claimed to be, and is Truth, 
Jesus Christ. He has made a claim that cannot be ignored, a 
claim that says He is the only Way to God, that in Him is all 
Truth, that only in a relationship with Him can we find the 
answers to the basic questions in life. It is a claim that must 
be accepted or rejected. 

We, the class of 1971, have ended an important period in 
our lives tonight, and have begun a new one. It is both a sad 
time and a happy one, but above all a time for serious 
thought about the rest of our lives that now lie before us. 
As each of us leave here tonight, may we "Consider Him" 
and pursue our philosophy of life, not with a dedication to 
our own wisdom, but with a commitment to the person of 
Jesus Christ. 


INVOLVE (In-voW), y. (. 

"to draw in as an associate or participant; 

to occupy or engross completely. " 

by Mrs. Louise Bentley 

When we say one person is "involved" with another, the 
meaning could be pejorative— involved in a love triangle, 
involved in a drug group, or involved with the wrong crowd. 
At Bryan this year when one hears about being involved it 
means^FISH. No, spring activities do not include the race 
for the largest bass from Tennessee's TVA lakes but an 
involvement with the town of Dayton and its needs of love 
and service. 

Excitement has steadily mounted all year as the FISH 
organization has become an active, vital movem.ent on 
campus. Begun a year ago during the Spiritual Life 
Conference when several students wanted to show their 
Christianity and social concern in a tangible way, the FISH 
organization was conceived and put into operation by 
students with Bryan's Missions in Action (MIA) as the 
sponsor and using the symbol or drawing of a fish as the 
recognition sign used by early Christians. Officers providing 
the leadership and motivation are: David Wolfe, president; 
Jim Fitzgerald, vice-president; Yvonne Jenkins, secretary. 

Early during the school year four community leaders 
spoke at a chapel program and presented their needs. Mrs. 
Tom Crawford, president of the Jaycettes, asked for help 
with the school for retarded children and the renovation of 
their facilities. Tom Taylor, Jaycee president, emphasized 
the need for volunteers to work with disabled children on a 
one-to-one basis. Harold Robbins, Lions Club president, 
offered service opportunities as well as advice about making 
this new ministry effective. Dr. Theodore Mercer, president 
of Bryan College and vice-president of the Rotary Club, 
pointed out specific areas of need and the importance of 
involvement in the community. 

Advertisements were placed in local newspapers with the 
hst of eighteen jobs that more than one hundred students 
were willing to do— free! Among those jobs were com- 
panionship for the elderly by reading or giving them 
pleasure rides, blood donation, yard work, painting, tu- 
toring slow students. Big Brother/Big Sister relationship 
with neglected children, and emergency service for baby 
sitting, nursing, and house work for the sick. Since the end 
of one semester's service, some jobs have been discontinued 
because they either were not used or were impossible to 
carry out efficiently unless in a full-time capacity. 

As a transitive verb, the word involve requires an object. 
All the planning and talk about helping others found an 
object in the people who need help: organizations, the old, 
the sick, the mentally handicapped, the disabled; the list is 
almost endless. For months two Bryan students, Bob 
Marlow and Paul Ryder, have been taking forty-five 
minutes daily to deliver hot noon meals furnished by the 
Office of Economic Opportunity to shut-ins. Against great 
odds, several students have been busy at the EMR school 
with hammer and paint brushes; freak accidents have not 
deterred Charlotte Clark and others in their zeal and 
wilhngness. Rhea County was able to meet its fall required 
quota of blood because students from FISH volunteered to 
donate blood. Good news coverage and interviews on 
Dayton's local radio station have aided in informing the 
people that what sounds "fishy" is for real! 

The fastest growing segment of the multi-faceted out- 
reach is Big Brother/Big Sister relationships. The OEO 
furnishes names of children, secures permission for the 
student to help the family, initiates a visit to the home, and 
provides other assistance to make this program successful. 
Forty Bryan students have forty little brothers/sisters; the 
cry is now stronger than ever from students who say, "I 
want one, too!" The Bryan College gym is a noisy place all 
Saturday morning with the happy screams of boys and girls 
discovering what a basketball is for, discovering what it 
means to have an honest-to-goodness pair of tennis shoes (a 
local department store donated $10.00 shoes at half price; 
Bryan students raised the rest of the money), and most of 
all, discovering that other people care about them. 

Some students are involved in helping children who 
attend the Siskin School for the Deaf in Chattanooga; 
others have discovered that helping the child is a beautiful 
opening to helping the mother and winning other members 
of the family. Kathy Ballard is one Big Sister who spends 
time each week with her little friend, has her up to spend 
the night in the dorm, eat on campus, take walks and just 
be together. "It's really hard to work in all the time this 
takes with studies," grins Kathy, "but it's been such a 
fantastic blessing, I can't believe it!" 

Mayor Paul Levengood, a Bryan alumnus, of Dayton, has 
had unusual response from local citizens and organizations 
about the involvement of Bryan students in the community 
this year. Most often he hears, "I never knew Bryan kids 
were like this!" Perhaps best of all, many Bryan students 
never knew they could be involved, "occupied, engrossed." 
The FISH organization is offering new directions and new 
objects in a community that needs to know Christ is 
relevant and His followers are for real. Involve is not just a 
word found in the dictionary; it is found in action on Bryan 
campus, in Dayton, and in Rhea County. 

Louise Bentley, Assistant Profes- 
sor of English and Fine Arts, "In 
my ten years at Bryan, this is the 
BEST thing Bryan students have 

B r< Y A M 

B I U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

B R Y A N 

Vol.6 . No. 3 

Summer Quarter, 1972 


A Report on Contemporary Christian Thought Issued Qtiarierly by Bryan College 


by Rev. Gerald L. Smith 

Many serious charges and attacks are being made today 
against the Word of God. The twentieth century has even 
been called "The battle of the Book," as the controversies 
continually flare up concerning the inspiration, infallibility, 
authority, and relevance of God's Word. The constant 
unwillingness of men to accept and believe God's wonderful 
revelation only points to the greater excellence of God's 
eternal Word. "Forever, O Lord, thy word is settled in 
heaven" (Psa. 119:89). 

Today great importance is placed upon beliefs, doc- 
trines, experiences, practices, or names, but the Bible says, 
"Thou hast magnified thy word above all thy name" 
(Psa. 138:2). This places the Word of God far above 
anything else in the Christian life. 

Inspiration assures us that God's exact revelation has 
been given. This does not mean that God only inserted 
thought concepts into men's minds, but that the very words 
of Scripture were God-breathed. /«/a///ft///Yy assures us that 
the Bible is an accurate history of both the good and the 
bad, the facts and failures of man, the actions and words of 
Satan, and the marvelous works and will of God. God's 
Word is inerrant and completely reliable. Authority assures 
us that, for all questions of truth and error, only the Word 
of God can be the final authority. "To the law and to the 
testimony: if they speak not according to this word, it is 
because there is no light in them" (Isa. 8:20). 

However, it is possible to know and believe all this and 
still miss the most important aspect of the Word of God. 


Rev. Gerald L. Smith received his B.A. 
from Bryan College in 1959 and his Th.M. 
in 1964 from Dallas Theological Seminary. 
After graduating from Dallas he pastored in 
Southwest Louisiana for six years. In June, 
1970, lie joined tlie staff of Bible Memory 
Association, an organization which provides 
a systematic plan of memorizing God's 
Word for all ages of children, young people, 
and adults. The Scriptures to be memorized 
are arranged under helpful topics in 
poetry-lilce style, easy to memorize. 

Having won many battles in our minds for the verbal 
inspiration and infallibihty of the Bible, we may yet lose 
the war by failing to realize the importance of the Word in 
our lives. 

A complete and exhaustive analysis of a food may yield 
many interesting facts and may convince us of the value 
and joy of eating this food, but this can never take the 
place of eating the food. We can also exhaust our mind in 
the analysis of the doctrines of the Word while, at the same 
time, starving our souls for the food they crave. As 
Jeremiah discovered, it is the eating of the Word that 
produces joy in the life. "Thy words were found, and I did 
eat them, and thy word was unto me the joy and rejoicing 
of mine heart ..." (Jer. 15:16). The exhortation to feed 
on the Word of God is repeatedly given through the 
Scriptures, and the results of this eating are reflected in the 
hves of many of its characters. "Man shall not hve by bread 
alone, but by every word that proceedeth out of the mouth 
of God" (Matt. 4:4). This statement leads to the exhorta- 
tion in I Peter 2:2, "As newborn babes desire the sincere 
milk of the word that ye may grow thereby." 

As we realize the necessity of feeding on the Word of 
God, we are then faced with the question, "How?" 
Reading, studying, and memorizing are some of the answers 
given to this question, but perhaps many have overlooked 
the important need of meditation. God's commandment to 
Joshua was to "meditate day and night" (Josh. 1 :8). In 
Psalm one the Blessed (or happy) man is characterized by 
the fact that "his delight is in the law of the Lord, and in 
his law doth he meditate day and night." Meditation is the 
continual process of rethinking, analyzing, and applying of 
all the facts which our mind has collected. It can best be 
illustrated by rumination (chewing the cud) of a cow. 
Having filled her first stomach with indigested food, she 
quietly begins rechewing this food. As each bite is brought 
up and thoroughly rechewed, it is then swallowed into 
stomach number two and passes on into the rest of her 
digestive system. This food is now not only available for the 
needs of the cow's own body, but it can be used to produce 
milk for the needs of others. Through reading, studying, 
and memorizing God's Word, we collect the food into our 
minds, making it available for meditation. Perhaps a second 
stomach for the depositing of this material after meditation 

is referred to in the Scriptures by the word "heart." The 
Word of God is placed into the mind, and then through 
meditation it passes into the "heart," where it is available 
to accomphsh the process of feeding and growth for our 
spiritual lives, and also to produce food for others. "Thy 
word have I hid in mine heart that I might not sin against 
thee"(Psa. 119:11). 

Reading places some material in our minds for medi- 
tation, studying places more material there, but perhaps the 
most important means of providing material for meditation 
is memorizing God's Word. The better we know a portion 
of Scripture, the better we can meditate upon it. It can 
truly be said that you cannot meditate upon anything that 
you do not know. We then as Christians need to apply 
ourselves more diligently to the actual memorization of 
God's Word. For without memorization there will be very 
little meditation, and without meditation there wiU be very 
little application in our daily lives. 

This brings us to another aspect of the appHcation of 
God's Word to our hves, which may be referred to as 
"familiarity with the Word" or "saturation with the Word." 
By this concept is meant that the Christian should become 
so familiar or saturated with the Word of God that it 
pervades his every thought and attitude. Ephesians 5:18 
commands us to "be filled with the Spirit." In the verses 
following this are given the results in the hfe of allowing the 
Holy Spirit this complete control. In a parallel passage in 
Colossians 2:16-25, these same results are said to be 
produced by letting the "word of Christ dwell in you 
richly." It seems that the filling of the Spirit is equated 
with the saturation with the Word of God. He that is really 
filled with the Spirit is filled with the Word of God, and he 
that is filled with the Word of God is filled with the Spirit. 

As we recognize the God-breathed character of His 
eternal Word, the importance of this Word in our lives 
should be realized. Knowing that God's Word is infallible 
and authoritative should bring the awareness of a need to 
allow it to saturate our entire lives completely. Through 
reading, studying, and memorizing, we can learn the joy of 
meditating in the Word day and night. This in turn can 
bring the application of these truths to our daily walk with 
the Lord. "This book of the law shall not depart out of thy 
mouth; but thou shall meditate therein day and night, that 
thou may est observe to do according to aO that is written 
therein: for then thou shalt make thy way prosperous, and 
then thou shalt have good success" (Josh. 1 :8). 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing, need for 
capital expansion, makes the College 
dependent on a generous gift income. 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 


by Glen Liebig 

Higher education in America faces numerous difficult 
problems in the seventies. The question of governance, or 
who controls the college or university, is not fully resolved. 
The problem of finance grows more severe each year as 
costs continue to rise and new sources of income become 
increasingly scarce. But these and other symptomatic 
problems will continue to defy attempts at solution as long 
as the more fundamental question of objectives remains 
unresolved. Sir Eric Ashby, a member of the Carnegie 
Commission on Higher Education, wrote some months ago 
that the greatest problem facing higher education in 
America is an "alarming disintegration of consensus about 
purpose." Another authority says that "the lack of clearly 
defined institutional goals" is the frequently neglected root 
problem which underlies and causes other difficulties. The 
principal problem of education in America today is the 
crisis of purpose. 

Clearly understood and generally accepted objectives are 
essential to the satisfactory function and the eventual 
survival of individuals and of institutions. Saint James 
warned that a double-minded man, one with divided loyalty 
and uncertain purpose, can never keep a steady course. The 
French sociologist, Emile Durkheim, concluded after exten- 
sive studies that lack of purpose shared with others is one 
of the basic causes of suicide. The self-made social 
philosopher, Eric Hoffer, is persuaded that belief in the 
realization of some goal is the common characteristic of the 
great religious reformers and social innovators. The Spanish 
philosopher, Ortega y Gasset, was convinced that nations 
are united not by the glories of their past but by the 
agreement of their people to accompHsh something to- 
gether. If establishments of higher education are to 
function as viable institutions of society, they must resolve 
the question of purpose and clearly define their objectives 
for themselves and for their constituencies. 

What should be the objectives of an institution of higher 
education and particularly of a Christian college? Should it 
be student-centered, aimed at the development of the 
person, or should it be knowledge-centered, directed 
toward the search for and communication of truth? Should 
it prepare students for a vocation or should it give them a 
broad preparation for living? Should it support the socio- 
economic establishment by supplying the experts and 
information needed by an increasingly complex society and 
an ever-expanding economy or should it be the instrument 
of social change and economic reform? Uncertainties about 

Glen H. Liebig graduated from Capitol 
Institute of Technology in 1952. received 
the B.A. degree from Barrington College in 
1957. and earned the M.A. degree from the 
University of Tennessee in 1966. He served 
as a radio missionary in Guatemala under 
the Central American Mission from 1952 
through 1963. He joined the faculty of 
Bryan College in 1964 where he is presently 
assistant professor of Spanish and director 
of the institutional self study. 


these fundamental questions among the leaders and con- 
stituents of educational institutions make impossible any 
agreement on the technicalities of governance, curricula, 
finance, academic standards, and student life. 

Where does the educator, and particularly the Christian 
educator, look for help in selecting from among the goal 
alternatives? Tradition is strong in the academic world, and 
so for a long time he looked to the established institutions. 
But today the search for goals from tradition confronts him 
with two difficulties. First, it offers him an assortment of 
options. The older liberal arts colleges with their emphasis 
on the development of the individual and the transmission 
of culture through the study of the arts and sciences 
provide one kind of tradition. The land grant pubUc 
institutions with their emphasis on the practical sciences 
and the equipping of the student with techniques for 
specific vocational tasks offer another kind of tradition. 
The great German universities have bequeathed a heritage of 
research and scholarly objectivity. Second, today's educator 
functions in a world which tends to reject all tradition. 

Contemporary educational leaders attempting to resolve 
the crisis of purpose are turning more and more, out of 
choice or of necessity, to their constituencies for answers. 
The faculties, the imparters of knowledge, and the students, 
the recipients of learning, have demanded and received 
voice and vote in determining the goals of their institutions. 
Those who pay the cost of education also insist upon 
satisfaction with respect to the objectives of the institutions 
they support. In response to these trends, researchers in 
higher education have borrowed the techniques of social 
research and have developed elaborate procedures for 
discovering the views of constituents. Foundation and 
governmental funding has been provided for these efforts. 

Can constituencies provide educators with suitable ob- 
jectives? They can if there is fairly wide agreement within 
the constituency, but this approach runs into difficulty 
when there is confusion, uncertainty, and division with 
respect to values in the society as a whole. Indeed, it is 
fragmentation within the society which has perpetrated the 
purpose crisis in American education. Albert Einstein said 
that perfection of tools and confusion of aims are 
characteristics of our time. What Walter Lippmann wrote a 
decade ago is still true, "The critical weakness of our 
society is that for the time being our people do not have a 
great purpose which they are united in wanting to achieve." 
A society which is fragmented and uncertain about its aims 
and values cannot give direction to its institutions. 

It might at first be supposed that church-related colleges 
would be untouched by the purpose crisis which afflicts 
higher education in general, but such is not the case. In fact 
some church-affiliated institutions are more severely af- 
fected than many of the secular schools. In 1971, Richard 
N. Bender, the executive director of the Council on the 
Church-related College, wrote, "There is a growing uneasi- 
ness rooted in the suspicion that church-related higher 
education has outlived whatever distinctive values it might 
have held." One reason that some church-related colleges 

have been so sorely affected is that in their zeal to imitate 
the presumed academic superiority of the secular institu- 
tions, they have largely abandoned their religious dis- 
tinctives and have followed down the road to a values 
vacuum and the crisis of purpose. 

Realistic Objectives? 

Even those religiously oriented institutions which have 
attempted to hold onto their presuppositions of faith and 
their religious values have not been entirely unaffected by 
the problem of goals. Christian educators have until 
recently given too little attention to the elaboration of clear 
statements of purpose and objectives. Preoccupied with the 
problems of economic survival, they have been content to 
put these statements together with a blend of such indorsed 
educational cliches as liberal education, intellectual curi- 
osity, scholarship, and pursuit of excellence, generously 
seasoned with religious terms like Christian context, 
spiritual dimension, wholesome religious atmosphere, and 
the light of the Gospel. In their inattention to aims they 
have filled their catalogs with lists of courses and programs 
which mirrored those found in the catalogs of the secular 
institutions without regard to how these might support 
their objectives. Therefore, while Christian colleges which 
have held firmly to their faith heritage are not confronted 
with a goals crisis, they do need to give attention to the 
formulation of clear statements of purpose and to the 
identification of realistic objectives within the framework 
of that faith heritage. 

Fortunately, many Christian colleges have in recent 
years put considerable effort into the definition of their 
purpose and aims. The regional accrediting associations of 
institutions of higlier learning in America have provided a 
beneficial impetus in this direction. These voluntary asso- 
ciations of educational institutions have insisted that 
colleges seeking accreditation define reaUstic objectives in 
fairly specific terms. Thus in the process of seeking 
accreditation in the 1960's and now in the institutional 
self-study for the reaffirmation of accreditation, Bryan 
College has engaged in a continuing effort to define its 
objectives more clearly and more concretely. Through a 
series of workshops and consultations beginning in the mid- 
I950's, statements of educational philosophy, purpose, and 
educational objectives have been progressively refined. This 
effort does not reflect any intent to depart from the basic 
Christian motivations of the founders of the college 
expressed in the charter, "a college for the higher education 
of men and women under auspices distinctly Christian and 
spiritual, as a testimony to the supreme glory of the Lord 
Jesus Christ." Rather, this has been an effort to articulate 
those motivations more specifically. The regional ac- 
crediting association has exercised a salutary influence 
toward a more precise definition of goals but has not 
obliged the institution to change its fundamental purpose. 
This association recognizes the "rights of an institution to 
fulfill the purpose for which it was founded." 

When Christian educators sit down to define their 
purpose, they seek guidance from three directions. They 
examine the great traditions in education, recognizing that 
Christian educators of the past played an important role in 

establishing some of them. They do not ignore the wishes 
of tlieir constituencies. One president of a denominational 
college recently made the rather obvious affirmation that 
his school and others hke it could not survive without their 
constituencies. But tradition offers many alternatives, and 
constituencies are often confused and divided. Therefore, 
the Christian educator must seek guidance and help from 
another source. 

Scriptural Values Don't Change 

Questions of purpose necessarily concern themselves 
with expectations for the future. Modern secular man is 
afraid of the future, and the Now Generation disbelieves in 
the future. Here divine revelation comes to the aid of the 
Christian educator. He conquers the future through the 
Eternal One, to paraphrase Kierkegaard. He faces the future 
and the question of goals from an entirely different 
perspective because God has spoken. Therefore, while he 
takes note of tradition and gives attention to con- 
stituencies, he looks beyond these to God's revelation of 
Himself as creator of all that is and as author of all that is 
true. From the Holy Scriptures he gains an understanding 
of man's nature, an insight into God's program for the 
world, and a set of divinely revealed ethical values and 
moral absolutes. These become the foundation stones of his 
structure of objectives. The statements of purpose and 
objectives of a Christian college rest firmly upon the 
propositions of Scripture. 

Once Christian colleges have built their own purpose and 
objective statements, they should be able to make a real 
contribution to the resolution of the crisis of purpose in the 
larger arena of higher education. They should contribute to 
a greater sense of the dignity of the individual person, to a 
recognition and acceptance of a moral order in the universe, 
and to a sense of purpose in human endeavor. John W. 
Alexander of Inter-Varsity Christian Fellowship says, "Most 
college courses have sharply diminished their view of man; 
he no longer is a noble soul with individual worth but a 
summation of physical components and psychological 
attributes." The Biblical revelation of man as created in the 
image of God and as the object of God's love provides the 
only solid foundation for a concept of man's intrinsic 
worth in the face of the dehumanizing forces of the modern 
world. The same Holy Scriptures insist upon timeless, 
universal values in contrast with the notions gained by most 
contemporary college students that all values grow out of 
culture and therefore are temporal and relative. The Bible 
communicates to man the sense of purpose so lacking for 
contemporary college youth. One of the_"Chicago Seven" 
concluded his address to students on the campus of the 
State University of New York at Buffalo by urging them to 
join him in trying to find some purpose in hfe. Martin 
Luther wrote in "A Christmas Meditation" that to glorify 
and enjoy God is the only end which can give sense to 
man's existence. Drawing upon the immeasurable resources 
of the Divine Revelation, the Christian colleges should be 
able to answer their own purpose questions and then 
provide leadership that will help to resolve the crisis of 
purpose in higher education in America. 

Bryan Remains Loyal to Purpose 

During the institutional self-study for reaffirmation of 
accreditation by the Southern Association of Colleges and 
Schools, Bryan College has again made a careful study of its 
statements of purpose and educational objectives. While 
this study revealed a continuing need to re-state objectives 
in the light of social and educational developments, the 
purpose of the college as a Christian liberal arts institution 
remains clear. The various constituencies of the college are 
committed to the proposition that "God is the author of 
truth; that He has revealed Himself to mankind ..." Board 
members, administrators, and faculty affirm their fidelity 
to the Bible as the written Word of God by subscribing 
annually to a charter Statement of Belief. This same 
commitment is further expressed in the application of 
Christian principles in the daily operations of the coUege, in 
the effort to integrate all knowledge into a Biblical world 
view in the classroom, and in the high standards of ethical 
and moral conduct required of students. Within the context 
of this Christian commitment, Bryan adheres to its belief in 
the value of a broad education in the arts and sciences not 
only as preparation for a career or graduate study but for 
life itself. Majors in such areas as biology, business, 
education, English, history, and music are supported by 
foundational general education in the Bible, the humanities, 
the natural sciences, and the social sciences. Bryan College 
is coming to grips with change in the world, but it remains 
loyal to its purpose as a Christian liberal arts college. It is 
therefore able not only to give direction to young people 
who come from a society which has lost its values but also 
to make a positive contribution to higher education by 
demonstrating that it is possible to realize, in a reasonable 
degree, an institutional purpose which includes moral and 
spiritual values as weU as worthy academic objectives. 

B r< Y A M 

B L U E f R 1 M T 

Bryan College 

Dayton, Tennessee 3732T 

Second Class 


at Dayton, Tenn, 


Vol. 6 • No. 4 

Fall Quarter, 1972 

B K Y A N 

I tt^^An 

A Refjort on Co)ife7tiJ}orary Christian Thought Issued Oiiarterly hy Bryan College 

Outstanding Objectives 

Of The Church Now 

by Donald Tack 

During the late 1960's a lot of evangelicals spent great 
amounts of time discussing and debating the relevance of 
the church and more specially the local church. Some asked 
if the church could survive the strains of the Age of 
Relevance, and their questions were more than rhetorical. 
One shock wave after another has hit the evangelical church 
in recent years: jolts from Altizer "the God-is-dead" 
movement, the counter-cultural movements, (i.e., oriental 
mysticism, hair, clothes, music, etc.). Criticism has been 
long and loud that the church is irrelevant. While scores of 
churches across America have continued to minister with 
balance and success, not a few local congregations and 
other Christian institutions have soldiered poorly under 
fire. These reactions have tended to be in one of two 

The first is the defensive/reactionary direction— to re- 
treat into a shell of pseudo-Christian cultural tradition and 
from that safe position launch attacks of blame for the 
church's predicament at communists, Satan, the youth 
culture and all too often at other evangelicals who may tie 
their shoes differently. 

The other extreme reaction of the church under pressure 

Rev. Donald Tack is a 1963 graduate of the 
Grand Rapids School of the Bible and 
Music. He received his B.A. from Bryan 
College in 1 969 and his M.A. from Wheat on 
College in 1971. He is Associate Pastor of 
the West Chicago Bible Church, secretary 
/treasurer of the Coffee House Ministries, 
Inc. of Glen llyn, Illinois, and a member of 
the board of the West Chicago Youth, Inc. 

has been one of accommodation and dilution so that 
the local church destroys its own respect and leadership 
with the very people it hopes to serve, especially the young. 
Subconsciously afraid of being labeled "out of it," church 
leadership has grasped at every cheap, tasteless gimmick to 
be "with it." Within the last two or three years a few 
Christian agencies and institutions have been brave enough 
to admit that intricate gimrnicks and high-geared promo- 
tions have failed by not producing lasting spiritual growth 
in the life of the church. It has been especially hard to take 
the fact that the young people have been the ones to point 
out the failures. 

I have great hope for the local church in the next few 
years. There is a spiritually healthy road between the 
extremes cited above. As of now, I believe there are four 
major areas of objective and direction that we must start 
working on if we are to enjoy God's success through the 
remainder of this decade. 

Objective One: 

Re-emphasize the power of the Word of God 

and the power of prayer. 

The current, exciting interest sweeping the land in Bible 
study is God's way of reminding evangehcal leaders that it 
is the Word of God that satisfies empty and hungry lives. If 
young people are floating away from the church, it is 
because they are not being led to discover that God loves 
them and has a vibrant, creative, free life available in Christ. 
If pastors are complaining because they have httle influence 
in the hves of their people, it is generally because the 
people see httle that is motivating in the life of their pastor. 
A church leader who has stopped growing in Christ is the 

greatest enemy of the church today. We must have a 
Holy-Spirit-authored revival among evangehcal leaders if we 
are to be leaders with impact. We must allow ourselves to 
be fed by the Word of God if we would feed others. We 
must experience spiritual growth pains if we are to lead 
others to grow. When we are growing we can use the Word 
of God with confidence that in God's timing "it will 
accomplish the purpose for which it is sent." And, instead 
of huffing and puffing our way through one anxiety after 
another in Christan work, we will rediscover the quieting, 
stabilizing ministry of prayer. 

Objective Two: 
Make Disciples. 

In our community we have seen great numbers of young 
people and adults become Christians in recent months. 
Keeping up with all the teaching and sharing that needs to 
be done to establish these new believers is an impossible 
task for our pastoral staff. Therefore, many of our efforts 
this year will be spent practicing what Paul told Timothy 
several hundred years ago— "Teach these great truths to 
trustworthy men who will, in turn, pass them on to others" 
(II Timothy 2:2, LNT). 

As a pastor of a large church recently told me, he was 
frustrated because he felt he was influencing only four or 
five people out of his huge congregation. If this type of 
situation is our lot, we need to stop complaining and begin 
pouring ourselves and the Word of God into those lives that 
we can influence. Then the ministry of church leaders will 
have a "snow-balling" effect as those equipped saints start 
repeating the growing cycle of making disciples. 

Objective Three: 
Minister to the total community. 

Let it be clear that I am not referring to a so-called 
"social gospel." We are not about to make adjustments in 
the precise and powerful message of the Bible. The issue 
here is plain obedience to Christ's directive to be "salt of 
the earth," having a positive, preservative influence on 
society. It is encouraging to see Christians begin to infiltrate 
the organizations and institutions of our culture at large. It 
has been our experience that police, school authorities, 
civic groups welcome positive, creative cooperation with 
evangelicals. After theologically liberal groups have raised a 
lot of dust by endless discussions of community problems, 
evangelicals today are tending to stay around after the dust 
of mere talk settles and are starting to provide workable 
solutions. Churches with vision today can conduct broad, 
community ministries. When the source of power for these 
is the Holy Spirit and the motive for involvement is the love 
of Christ and the glory of God, new settings are provided 
for the sharing of the Gospel. Any evangelical church or 
institution that does not have a workfng relationship of 
respect with the honorable community organizations is 
failing in its work for spiritual revolution. For example, 
every pastor should know the police personnel in charge of 
juveniles in his community. Almost every juvenile division 
of police departments will welcome his help with youth in 
trouble. Temporary foster care for neglected children and 
youth is just one other way Christians can have a very 
specific ministry. Most of these kids don't know what love 
is— what better way to lead them to Christ than to bring 
them into the warmth of a Christian home? 

Objective Four: 

Motivate young Christian men 

toward the pastorate. 

U. S. News and World Report recently conducted a 
survey of religion in American life. The results showed that 
while liberal church groups are declining in power-prestige 
as well as membership and finances, evangelical churches 
saw a 4% average growth rate last year in membership and 
contributions. In recent years thousands of new evangelical 
churches have been born. And many are pastorless for 
much of the time because there is a shortage of capable 
men in the local church ministry. To be sure, there is an 
abundance of dull, lazy, spiritually puny characters running 
around looking for comfortable churches in which to settle. 
Our seminaries are not to be faulted. The problem is that 
for the past ten to fifteen years many of their finest 
products have been attracted to specialization ministries 
and not the pastorate. It is time to restore the local church 
ministry to its place among the finest careers for which a 
young man can strive. The Body of Christ needs more than 
mediocre leadership. These are exciting times of growth— 
the need is for our best men to lead us. Every Christian 
college professor, every church worker, and every Christian 
parent can motivate youth toward this objective. 


In any new situation one quickly takes for granted 
the familiar and focuses upon the new and unique. My 
own educational associations all having been with large 
secular institutions, I am impressed by the Christian 
commitment here at Bryan which holds everyone con- 
cerned to a common goal. This unity in pursuit of a 
common goal certainly makes Bryan appear unique to 
one who has recently left a modern secular Tower of 
Babel characterized by lack of unity and of purpose. 

I am also impressed with the general attitude of the 
students. Having been so long in a situation in which 
student "equahty" is so vigorously asserted, one feels 
almost guOty when he is accorded a humble respect 
which he feels he has not yet earned. In turn, I, as a 
teacher, am humbled when I realize the nature of my 
responsibility— the intellectual and the spiritual guidance 
of some of God's best. His young saints. 

—Jerry Sawyer 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between vi^hat 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for 
capital expansion, makes the College 
dependent on a generous gift income. 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 

The Churches Are Booming 

On The Mission Field 

by Ralph Toliver 

"If you want to open the eyes of your pastor, send him 
for a visit to the mission tleld," says Rev. Don Patterson, 
pastor of the First Presbyterian Church, Jackson, Mis- 
sissippi. "God opened my eyes on the mission field ... in 
Brazil and Korea ... in Taiwan and in the Philippines . . . ." 

It is an anomaly of our day that while discouragement 
and dejection have settled like a funeral dirge on many 
churches of Europe and America, the music that is rolling 
up over the horizon from Asia, Africa and Latin America is 
of joyous beat and martial measure— music of churches on 
the march. While many an American church is tightening its 
belt financially and counting fewer and fewer people in the 
pews, the churches are booming on the mission field. 

Take for instance this word from Ethiopia: "Something 
wonderful and awesome is happening in this part of 
Ethiopia. The walls of resistance to the Good News that we 
have felt over the years are crumbling before our eyes." 


The Protestant churches of Brazil have multiplied 129 
times since 1900 and are currently increasing at three times 
the growth rate of the national population .... In Korea 
one person out of ten counts himself a Christian .... The 
largest Presbyterian church in the world is in Seoul, the 
capital of Korea, with 10,000 members .... Christianity 
will be dominant in Africa south of the Sahara by the year 
2,000 if present growth rates continue .... In Muslim 
Indonesia a third of a million people have been baptized in 
the last five years .... Overseas Missionary Fellowship 
missionaries helped perform the baptism of 1,936 people 
on June 19, 1966, in Tigalingga, North Sumatra .... Great 
blocks of aboriginal peoples, sometimes virtually whole 
tribes, have turned to God in New Guinea, Mindanao, 
Palawan, Burma, Southwest China, Mexico, India .... In 
Chile the Protestant church is growing at the rate of 6.5 per 
cent per year, almost three times the general population 
increase of 2.2 per cent .... A single year saw an average 
12 per cent membership increase in all Protestant churches 
in Sao Paulo, Brazil. 


In the U.S.A. we are in the midst of tremendous 
sociological, technological and economic change. Many of 
the changes are going on in the mission lands. Take the field 
of communications, for instance. Were you amused this last 
summer to see your next-door teen-ager mowing the lawn, 
his portable radio slung over the handlebars of the mower, 
with the volume turned up to compete with the roar? Well, 
you could go to Taiwan and see the same Sony transistor 
radio lashed to the horns of a water buffalo plowing the 

rice fields. Whether East or West, people in the process of 
outward change are most susceptible to inner change. Few 
Brazilians have had their outward hves changed more than 
the newly-arrived frontiersmen in the pioneer zones of the 
State of Mato Grosso in the Wild West of Brazil, and in no 
part of BrazD is the Protestant church growing faster than 
riglit there in Mato Grosso. 

The pioneer area of the Philippines is the great southern 
island of Mindanao, only in this generation opened to 
wholesale immigration from over-populated islands to the 
north. Arrivals in the new lands find their outward 
surroundings a complete change. Is it any wonder that 
Mindanao has perhaps the highest conversion-per-capita rate 
of any island of the Philippines? 


But no matter how good circumstances outside may be, 
no church will grow without good leadership within. When 
God has a work to do, he calls a man. And some of the 
men— and women— of the developing churches are remark- 
able. Like John Sung, the Ohio State Ph.D.who became the 
Apostle of Southeast Asia. Like Evangelist Honda of Japan 
(no relation to the motorcycle!). Like Watchman Nee of 
mainland China who died June I, 1972, after twenty years 
in Communist prisons. Like Ji Wang of Taiwan, a frail tribal 
woman who spearheaded the founding of a church which 
today numbers 80,000. God is sovereign and He moves 
mightily on men, even as in the days of the Apostle Paul, 
John Wesley, or Count von Zinzendorf. The churches 
would not be on the move today if God had not first 
moved in the hearts of men such as these. 


It would be a mistake, however, to say that all young 
churches in the developing countries are booming. For 
instance, "Revival in Indonesia!" has been headlined. But 
ask many a missionary from Indonesia, and he has never 
seen it in his area. The facts are that some islands or parts 
of islands have witnessed a turning to Christ while others 
have not. Take the orchid-shaped island of Sulawesi, which 
was called "Celebes" under the Dutch: Among the Toradja 
people of the central highlands of Sulawesi, 170,000 have 
become Christians since World War I, while their Muslim 
neighbors to the south have adamantly refused the Gospel. 
Again, even in Latin America with its phenomenal recep- 
tion of the Gospel, the picture is spotty: Chile and 
Venezuela have similar population totals, but Venezuela has 
only 47,000 Protestant members whOe Chile has almost ten 
times that number. 


"How can you talk about booming churches in Asia, 
Africa and Latin America when there are so many closed?" 
you might inquire. 

Yes, there are closed doors— mainland China, North 
Korea, North Vietnam, Saudi Arabia, other Arab lands. It is 
also true that some countries have restricted visas for 
missionaries, such as Burma and India. My wife and I had 
the traumatic experience of hearing the bamboo curtain 
clatter down behind us as we crossed the bridge between 
Canton and Hong Kong in 1951 after twelve years in China. 
We had thought China would be our life work, but the exit 
passes read, "This is a permit for the holder to return to his 
own country and does not allow him to ever return to 
China again." 

Only an ostrich would deny the existence of closed 
doors. Yet at the same time, we do ourselves irreparable 
psychological harm when we dwell on this fact and do not 
balance it over against the nine-tenths of the countries of 
the world open to the Gospel message. Also, in our day 
countries have quietly opened which have been closed to 
the Christian church throughout history. Look at 
Afghanistan, for instance— a Christian church stands today 
in its capital, Kabul, for the first time in history. And today 
in long-closed Nepal a united missionary society represents 
Christ and His church for the first time in recorded history. 

Again, who is omniscient to prophesy that currently 
closed doors will remain closed? The Christian church in 
China has experienced four openings and four closings of 
the door. Who is to say that there will not be a fifth and 
vastly more effective opening of the door to China? If 
Richard Nixon could chat in Peking with Mao Tse-tung over 
a cup of Chinese tea in 1972, can we not expect even more 
significant things to happen in 1973 and succeeding years? 


As we view the prospect of black Africa becoming 
predominantly Christian by A.D. 2000, it does not require 
much imagination to see that not all those churches will be 
called "Methodist" or "Baptist" or "Bible Church" or even 
"United Church." With great growth, the church will burst 

the bonds of its own chrysalis. Indeed, this is happening 
already in black Africa, where there are 6,000 religious 
movements both inside and outside the historical de- 
nominations. On the other side of the globe, in the 
Philippines 179 new religious organizations emerged and 
registered with the Philippine government between 1942 
and 1967. Many of these are nativistic; most if not all 
partake of elements of Protestantism and Roman Catholic- 
ism. I do not pass judgement here as to their goodness or 
badness; I only want to point out the mushrooming of 
national groups. 


Where does the missionary fit into this picture? Is there 
a place for him? Yes— emphatically yes. To bring the 
question down to the most elementary level, there is still 
even a need for the bhster-footed, sweat-soaked pioneer in 
many countries. Just ask the man who has been there. Yet 
it would be passing strange in the fast-changing decade of 
the seventies if there were no change in the missionary 
himself. Instead of geographical pioneering, he may be 
called on to pioneer in an area of inter-personal relation- 
ships, such as organizing lay-training classes. 

The biggest change, however, could well revolve around 
the question, "Who captains the team and who calls the 
plays?" Let me illustrate; When my wife and I first moved 
to Bauan, Batangas Province, Philippines, in 1957, we were 
the only missionaries resident in the province. The Gospel 
had not been preached in our village in thirty years— it was 
a pioneer area. In 1972 if we were to move back to Bauan, 
Batangas, we would find a thriving church with its own 
pastor, Bible woman, Sunday School, evangeUstic outreach, 
and even foreign-mission involvement. In a growing situa- 
tion like that, the missionary should look to the pastor of 
the church to caU the plays and show him how best to fit 
into the team. There is a welcome for the missionary who 
will do this, for in the booming churches on the mission 
field there is lots to be done, and willing, skillful workers 
are welcome to come and give a hand. 

Rev. Ralph E. Toliver went out to China 
as a missionary in 193S and served in and 
near Chungking. West China, until the 
Chinese communists forced him and his 
family, along with all other missionaries, to 
leave in 1951. For almost two years he lived 
under the communists, and during his last 
few months in China helped to evacuate 
scores of missionaries and their children. 

In 1953 Mr. and Mrs. Toliver helped 
open Overseas Missionary Fellowship work 
in the Philippines. Since Then he has served 
in a number of capacities in the Philippines-as evangelist, church 
planter, administrator and writer. From 1967 to 1970 he was a 
member of the Research Team of Church-Growth Research in 
the Philippines, a project of five conservative missions to 
evaluate work in the islands. 

Mr. Toliver and his wife are alumni of Bryan College. He has 
done graduate work at Eastern Baptist Seminary, Philadelphia, 
and at the School of World Missions, Fuller Tlieological 
Seminary, Pasadena, California. The Tolivers returned to the 
United States in August. 19 70, and are now connected with the 
home office of the Overseas Missionary Fellowship. 

B l< Y A M 

B L U E f »^ I M T 

Bryan College 

Dayfon, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

I U E f» R IN T 

Vol. 7 • No. 1 

Winter Quarter, 1973 

A Report on Coufe»ij)orary Chrisluni Thought Issued Quart etiyhy Bryau College 

Film Review- 


by Philip Ashworth 

In September 1972, the old Rhea County Court House 
in Dayton, Tennessee, was the scene of the North American 
premiere of The Darwin Adventure. The film, photo- 
graphed in England and on location in the Galapagos 
Islands off the coast of Ecuador, is a dramatic and more or 
less historical account of Charles Dar\vin"s work as ship's 
naturalist aboard the YiMS. Beagle and of the years leading 
up to the publication of Tlie Origin of Species. Included is 
some very excellent footage of the flora and fauna of the 
Galapagos. Close-up shots of insects, reptiles, birds, and 
monkeys, especially monkeys, make the film interesting 
and educational. Clearly, however, the wildlife scenes were 
selected to attempt to demonstrate the Darwinian notions 
of adaptation and of the struggle for existence. 

The drama of the film is quite simple and straight- 
forward. No time is wasted at the beginning in revealing 
that the fUm clearly is an apology for Darwinianism and a 
derisive criticism of those who view the book of Genesis as 
the account of actual historical occurences. It is significant 
to note that the creator of the dramatic script recognized 
the irreconcilabOity of a universal deluge with Darwin's 
ideas of the origin and distribution of life on earth. On 
several occasions Noah's Flood is suggested as a necessary 
part of earth history. Legitimate questions concerning the 
Flood are either ridiculed or ignored. 

In Tlie Danvin Adventure, the good guys are the men of 
science who calmly weigh the e\'idences and make decisions 
based purely on obser\'ation and sound reasoning. The bad 
guys, on the other hand, are unreasonable and emotional 

.Mr. Philip .Ashworth is .Assistant Pro- 
fessor of Biology at Bryan College. He 
attended Ohio State University for two 
years and graduated from Bryan College in 
1966 with a B.S. He earned a Master of 
Science degree from the University of Ten- 
nessee in 1969. Prior to coming to Bryan, he 
taught science for four years in tlxe Knox 
County Schools. 

men easily angered by attacks on their traditional religious 
dogma. Their opinions cannot be altered by any type of 

The Beagle's captain, Robert Fitzroy, played by Ian 
Richardson, commands a well-disciplined ship. In one scene 
he is shown quite emotionally reading the story of creation 
from what must be a twenty-five-pound Bible while his 
crew stands at forced attention. On several occasions the 
captain becomes so emotional about Darwin's ideas on the 
origin of Ufe that he weeps openly. One can only question 
the historical accuracy of this portrayal. Even if it were 
accurate, \dews and opinions held by unreasonable or 
foolish men are not thereby necessarily unreasonable. In 
Tlie Darwin Adventure, as is so often the case, issues are 
eclipsed by personalities. Any text on basic logic wiU 
expose this common logical fallacy. The same technique is 
frequently used in CBS's popular All in the Family. By 
casting Archie Bunker as an unreasonable and obnoxious 
bigot, the writers subtly discredit his views and opinions. 

After five years aboard the Beagle, young Darwin, 
played by Nicholas Clay, returns to England, marries his 
cousin Emma Wedgwood, played by Susan Macready, and 
settles down to routine family life. During this portion of 
the stor\' and throughout the film, an interesting flashback 
technique is used to compare the behavior and antics of 
animals of the Galapagos with similar behavior of Darwin's 
family and friends. The film is curiously preoccupied with 
the superficial similarities between monkeys and humans. 

In the years subsequent to his return to England, Darwin 
refines his notes and observations recorded in an extensive 
journal during his travels. He is encouraged by friends, 
notably T. H. Huxley, and by the imminent publication of 
another scientist, Alfred Russel Wallace, to publish his 
theories: and in 1859, Tlie Origin of Species is pubUshed. 
The release of this publication arouses tremendous emo- 
tional opposition. The film recreates the famous British 
Association meeting at Oxford in which Bishop Samuel 
WUberforce attempts to defend the Bible against Darwin's 
pubUcation. Due to ill health, and a distaste of open 
controversy, Darwin does not attend the debate. His 
position is represented in his absence by T. H. Huxley. 


In this colorful debate, those who hold a Uteral Biblical 
viewpoint of creation are portrayed as tense and emotional, 
while the men of science are controlled and confidently 
self-assured. Captain Fitzroy makes one of his tearful 
appearances at this debate and at the conclusion is left 
alone staring at an empty room. There is an interesting 
similarity between this scene and one of the final scenes of 
Inherit the Wind (also premiered in Dayton) in which 
Matthew Harrison Brady (i.e., WiUiam Jennings Bryan) was 
shown talking to an empty courtroom at the end of what 
was obviously intended to be the Scopes Trial. 

Perhaps the most important subtle inaccuracy of the 
film is the imphcation that Darwin held a literal Biblical 
view of creation at the beginning of his adventure and that 
he was forced by the weight of undeniable evidence, and 
against his will, to postulate an ancient earth and the origin 
of species by the work of natural forces operating through 
countless millenia. Historical accounts of the evolution of 
Darwin's theories show that his ideas had their roots in the 
ideas of men before him, including his grandfather, Erasmus 
Darwin, and many others. He was a personal friend of 
Charles LyeU, the famous uniformatarian geologist, and 
Darwin's hypothesis of the tediously slow origin of plant 
and animal species fit weD with Lyell's hypotheses of slow 
geologic processes. 

The Darwin Adventure is both interesting and enter- 
taining. It is interesting because of the superb natural 
photography. It is entertaining in the dramatic sense that 
apparent "truth" wins over "dogma;" reason reigns over 
emotion. But historical accuracy in the character portrayals 
and scientific objectivity in the wildlife footage, is limited 
to the selection of scenes from history and nature which 
validate Darwin and ridicule his opposition. 

An interesting footnote should be added concerning the 
activities surrounding the premiere showing in Dayton. A 
discussion was held in the old courthouse immediately 
following the premiere. Joseph Strick, the film's producer 
was present. Francis Darwin, the great grandson of Charles 
Darwin, was present to answer questions concerning the 
film and concerning his famous ancestor. Members of the 
Natural Science Division of Bryan College were invited to 
present their various views on the issues raised by the film. 
Several other local people also entered the discussion. 

Clearly Dayton was chosen for the premiere with the 
hope that anti-evolution sentiment would be sufficiently 
strong to attract national news coverage. Just at show time 
a set of uniformly constructed placards curiously appeared 
at the courtroom door, all in the hands of a single 
individual. They were not carried in spontaneously but 
were obviously brought in for distribution to willing 
audience members in the futile hope that a staged anti- 
evolution protest might encourage ticket office success of 
the film. Then, without being distributed, the placards 
disappeared as mysteriously as they had appeared. The 
story was covered by Life magazine, and the wire service 
carried it to a number of newspapers, including a remote 
corner of theA^ew York Times. 

Through the courtesy of Twentieth Century Fox, the 
fOm was made available for showing on the campus of 
Bryan College during the two evenings following the 
premiere. Panel discussions were held following both 
showings at Bryan. The panels included Bryan students and 
faculty, several members of the science department at 
Tennessee Temple College in Chattanooga, Dr. William 
Stillman and Roger Rusk from the University of Tennessee 
at Knoxville and Dr. William Tinkle, retired professor at 
Anderson College. 

The Role of 
Science Education 
at Bryan College 

by Mrs. Betty Giesemann 

For several years the small liberal arts colleges have 
contributed significantly to the education of scientists at 
the undergraduate level. It has become increasingly im- 
portant that the average person have some basic knowledge 
of the complex technological world in which he lives, 
particularly if he is to make the value judgments of changes 
that would best serve him and his fellowman. Such 
education for the Otristian liberal arts student becomes 
especially important since his goal is service to society in a 
very special way— one that will improve both the physical 
and spiritual quality of life. For several years the depart- 
ment of chemistry has attempted to bring relevance to the 
study of science by tailoring its courses to the needs of the 
students whether they were science majors, pre-medical 
students. Christian Education majors, or only students 
interested in the impact of science on our society and 
concerned with the ways and means of solving the problems 
of our time. This goal has been achieved here at Bryan by 
employing a "science and society" approach to instruction 
and by instituting research projects at the undergraduate 

Student Reports on Subjects 
of Current Interest 

Each student enrolled in chemistry courses makes at 
least one report during the year on some of the major 
problems of society. Many excellent papers have been 
written on a variety of subjects, some of which are: Air and 
Water Pollution Control, Smoking and Health, Alcoholism 
(Problems and Cure), Drug Addiction and Consequences, 
Hallucinogenic Drugs, Cancer (Recent Advances in Study), 
Heart Disease (Research and Progress), Population Explo- 
sion (The Pill, Abortion, and other considerations). 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for 
capital expansion, makes the College 
dependent on a generous gift income. 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 

Undergraduate Research Studies 

Several undergraduate research projects in science were 
selected and carried out last year. These were concerned 
with the effects of alcohol and drug consumption on the 
general health and reproduction of white rats and a study 
of the quaUty of water from several sources in the area. 

On April 15, 1972, the students presented papers on 
results of the above research to the Tennessee Academy of 
Science (Regional Collegiate Division) at Maryville, Tennes- 
see. These projects revealed in a very dramatic way the 
influence of alcohol and drugs on the living systems. 

The paper presented by David Seera and David L. Smith 
on the effects of alcohol was awarded first place in the 
Biology Division for the best research paper presented. 

The studies on water quahty were presented by 
David Giesel. These studies revealed the need for further 
research and development of controls and care for the 

The students brought much enthusiasm and devoted 
effort to these projects. Summaries of their results were 
published in the October issue of the Journal of the 
Tennessee Academy of Science. A general summary of the 
student work is outlined here. 

"The Effects of Methamphetamine on the General 
Health and Reproduction of the White Rat," by Murial 
MarshaO and Ben Turney revealed the following: Test 
groups tended to be more active than non-drugged animals, 
even at night. Both sexes apparently became addicted to 
the drug and both developed some tolerance for it. There 
was a general pattern of decreased food consumption with 
increased drug consumption. Autopsies indicated extensive 
alteration in the blood vessles of the brains of males. The 
heart of one female that had consumed excessive amounts 
of the drug was almost twice the size of those of the other 
females, and the kidney was abnormally small. No other 
gross differences between test animals and controls were 
observed. Two females were mated to normal males and 
two females were mated to methedrine males. All of the 
offspring appeared to be normal. 

David Giesel carried out a "Conductimetric Study of the 
Quality of Ground and Surface Waters in Rhea County." 
He found specific conductances, which are a measure of the 
chemical ion-content of a water sample, to be high 
(100-180) for commercial tap water and surface water; 
medium (100) for well water; and a low (0-2) for distilled 

Robert Kerber did a study of "The Effect of Am- 
phetamine on the Physical Performance of the White Rat." 
His research showed that increasing dosages of metham- 
phetamine (or "speed") increased the speed with which the 
rats ran a maze, but resulted in an impairment in rapid 

Mrs. Betty Giesemann. a native of Ten- 
nessee, attended David Lipscomb College in 
Nashville and the University of Tennessee in 
Knoxville. She majored in Physical Oiem- 
istry and graduated with highest honors in 
1946. After working at U.T. as a research 
fellow for a short time, she became research 
chemist at Oak Ridge National Laboratory. 
Later she did research at Southern Research 
Institute in Birmingham. Mrs. Giesemann 
has taught Oiemistry and Physics at Union College, Barborville, 
Kentucky, and since 1968 has been instructor in Chemistry and 
Physics at Bryan College. 

The Effects of Alcohol on Health 

David Smith and David Seera made a study of "The 
Effects of Alcohol on the Health and Reproduction of the 
White Rat on a Normal Diet and on a Magnesium-Free 
Diet." A comparison of the above effects showed that rats 
on a normal diet, which included a daily ration equivalent 
of one half to one quart of alcohol a day for a human did 
not differ appreciably from the control rats in their general 
physical characteristics in the overall quahty of their 
offspring, although their litters did exhibit a generally 
poorer coat quality and physical appearance than those of 
control mothers (no alcohol.) 

David Smith at work In the labortory. 

Females on a magnesium-free diet produced litters of 
only two to four offspring, compared to an average of 
eleven offspring for those on a normal diet. The babies were 
all either born dead or survived no longer than two days. 

Dissection and study of test animals showed rather severe 
physical effects in all cases for rats on alcohol. The blood 
vessels of the brain indicated a pronounced seepage and 
diffusion of blood into the entire surface area of the brain, 
suggesting that the vessels had become permeable; a 
significant difference in the shape and distribution of red 
blood cells was observed. Controls showed no detectable 
alteration of either red blood cells or blood vessels. 

These results were obtained and reported in April of 
1972. In June of the same year one of the most prestigious 
medical centers in the country reported the same results on 
mice, the alteration of the blood vessels and blood cells, 
that the Bryan students obtained in their experiments. This 
research has been published in a national science journal. 

"The Effects of an Alcohol Methamphetamine Com- 
bination on the Health and Reproduction of the White 
Rat" was presented by Connie Savage and Linda Weld of 
Bryan College. Three male rats on an alcohol- 
methamphetamine combination spent their entire time 
balled up, apparently sleeping. The males were subjected to 
an examination after tests were completed. There was 
evidence of enlargement of the kidneys and renal glands, 
cysts on two kidneys, and damage to the blood vessels of 
the brain in every case. 

The chemistry department hopes to continue the under- 
graduate research this year, and plans are underway to 
continue the studies on the effects of alcohol, environ- 
mental poisons (such as lead, cadmium, and mercury), 
radiation damage to both plants and animals, and of other 
drugs on laboratory animals. 



by Dr. John C. Whitcomb, Jr. 

As he tended his father's sheep by night and gazed into 
the heavens, David was overwhelmed by the magnitude of 
God's starry universe. Could a God of such power and 
transcendence have any real interest in these mere specks of 
cosmic dust caDed men? Astronomy as such could provide 
no comfort for David in this desperately crucial problem; 
and the fantastic advances in astronomical knowledge we 
have experienced since his day stUl leave us in utter 
darkness. Modern astronomers, peering through gigantic 
telescopes, have yet to discover a single trace of the grace 
and love of God anywhere in the universe. All true 
Christians would agree that the answer to this question 
must come from the written Word of God and from there 
alone. It was to the first chapter of Genesis that David 
appealed as his source of assurance that God created man a 
httle lower than Elohim (the realm of deity) and crowned 
him with glory and honor, giving him dominion over all 
creation (Psalms 8:5-8; cf. Genesis 1 :26-28). In spite of the 
conspicuous failure of natural revelation at this point, 
however, special revelation assures us that the human race is 
the object of God's loving concern, and one human being is 
more important to God than aU the stupendous galaxies of 
the universe. 

Looking carefully about him at a world groaning under 
the bondage of corruption, the brilliant author of the Book 
of Ecclesiastes saw no empirical basis for distinguishing 
human beings from beasts. "I saw under the sun . . . that 
which befalleth the sons of men befalleth beasts; even one 
thing befalleth them: as the one dieth, so dieth the other: 
yea they have all one breath; and man hath no pre- 
eminence above the beasts: for all is vanity. All go unto one 
place; all are of dust, and aO turn to dust again" 
(Ecclesiastes 3:19-20). Three thousand years later our 
scientific advances have not helped us at all in solving this 
problem. No one can prove experimentally that the spirit of 
a beast vanishes at death but that the spirit of man lives on 
forever. From the standpoint of chemistry, a good case 
could be made for the proposition that man is on the same 
level with animals. Both are made of the same dust. Modern 
scientists, peering through powerful microscopes fail to see 
any trace of the image of God in the chemicals of man's 
body. All true Christians would agree that the final answer 
to this question also must come from the Bible and from 
there alone. Once again, the first chapter of Genesis is seen 
to be foundational to our faith, when natural revelation 
fails us. 

John C. Whitcomb, Jk is Professor of 
Old Testament and Theology, and Director 
of Postgraduate Studies, Grace Theological 
Seminary, Winona Lalce, Indiana. 

He graduated with honors from Prince- 
ton University in 1948 with the B.A. degree, 
majoring in ancient and European history. 
In 1951 he graduated from Grace The- 
ological Seminary with the B.D. degree, and 
received the Th.M. degree in 1953 and the 
Th.D. degree in 1957 from the same institution. Since 1951 he 
has taught in the Department of Old Testament and Hebrew in 
Grace Seminary, and since 1969 has been Chairman of the 
Department of Christian Theology. 

Man is the crown of God's creation. He was made in the 
image and likeness of his Creator and was given complete 
dominion over the earth (Genesis 1:26). "The heavens are 
the heavens of the Lord: but the earth hath he given to the 
children of men" (Psalms 115:16). Fallen man has lost that 
original dominion, but still possesses God's image 
(Genesis 9:6; James 3:9). Redeemed through Christ, God's 
incarnate Son, beheving men have already been moved 
positionally from the realm of "little lower than angels" 
(Hebrews 2:7) to a realm "far above all principality, and 
power, and might, and dominion, and every name that is 
named" (Ephesians 1 :21 ; 2:6). Glorified men will even 
judge angels (I Corinthians 6:3). 

In the light of all this, how utterly blasphemous is the 
currently popular idea that man is little more than "a naked 
ape." Tlie physical differences between men and apes are 
enormous, as Dr. John W. Klotz has shown (in Paul 
Zimmerman, ed., Darwin, Evolution, and Creation, 
St. Louis: Concordia Pub. House, 1959, p. 128). But if the 
physical differences are great, the mental-cultural-spiritual 
differences are little short of infinite. Of all living beings on 
this planet, only man is self-conscious as a person; is 
sufficiently free from the bondage of instinct to exercise 
real choices and to have significant purposes and goals in 
life; has complex emotions including sadness and joy; 
appreciates art and music creatively; can make real tools; 
can be truly educated rather than merely trained; can use 
oral and written symbols to communicate abstract concepts 
to other persons and thus enjoy true fellowship; can 
accummulate knowledge and attain wisdom beyond pre- 
vious generations and thus make genuine history; can 
discern moral right and wrong and suffer agonies of 
conscience; can recognize the existence and rightful de- 
mands of his Creator through worship, sacrifice, and 
rehgious service. 

We may rejoice in the God-given privilege and achieve- 
ments of true science (cf. Genesis 1:28). But natural 
revelation must always be seen through the God-given lens 
of special revelation, which is His infallible Word. Only then 
can we truly understand ourselves, other men, and the 
universe around us. May God help each of us, as Bible- 
believing Christians, to submit our minds and hearts to His 
Word, in every area of life. 

(Expanded from The Early Earth, 
pp. 95-100, Baker Book House, 1972.) 

B R Y A M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 



at Dayton, Tenn. 


Vol. 7 • No. 2 • Spring Quarter, 1973 

A Report on Co)itei)iporary Chr/sfiau Thought Issued Quarterly hy Bryau College 

The Babylonian Captivity of the Church 

by Ken Campbell 

"We're living in a Babylonian society perhaps more 
Babylonian than Babylon itself," observed contemporary 
U.S. historian and columnist, Max Lerner, recently. "It's 
what's called a late sensate period. The emphasis in our 
society today is on the senses and the release of the sensual. 
All the old codes have been broken down." (Newsweek, 
November 13, 1967) 

Where is the church in this Babylonian society? Accord- 
ing to Dr. L. Nelson Bell, "There is a grave danger that the 
church of our day may be accepting the philosophy of 
Babel. By failing to fulfill its God-given mission, it is adding 
to the confusion in the world .... A study of the convoca- 
tions of most of the major denominations reveals that their 
main concerns are becoming secular and materialistic rather 
than spiritual." 

On present trends, the world stronghold of Christianity 
by the year 2000 will be Africa with an estimated 
forty-seven percent of its population, or 350 million 

alumnus of 1956, is an evangelist and 
president of the Campbell-Reese Evangel- 
istic Association, with headquarters in 
Milton. Ontario. Together with Jim Reese 
(Bryan '56). his musician associate. 
Mr. Campbell has conducted more than 
300 interchurch crusades since 1961 with 
the involvement of over 60 church denom- 
inations. He is a member of the founders 
committee and a former governor of 
Richmond College. Canada's only evangelical Christian liberal 
arts college. He is the author of A LIVE COAL FROM THE 
ALTAR and publisher of a quarterly. ENCOUNTER. His 1973 
schedule includes an area-wide campaign to be held for Dayton. 
Tennessee next September 

people, at least nominally Christian. On the basis of the 
same projection, the spiritually dark continent of the world 
by then will be North America. The church in this 
post-Christian Babylonian society has been brought into 
captivity to the pagan culture around it. 

Dominated by the materiahstic and secular gods of our 
free and open democratic and capitalistic society, the 
church here is fast becoming less effective than the church 
under totahtarian, communistic regimes. Freedom of 
religion is becoming freedom from religion on this conti- 
nent. Rabbi S. E. Rosenberg, in his "Lines on Life" in the 
Toronto Star noted that "it seems clear that the free 
society suffers from its inability to harness its unique 
blessing— freedom— to a self-Uberating force that would link 
the individual to a communal goal." He went on to suggest 
that "the democracy of 'desire,' based on individuals 
striving single-mindedly to fulfill their personal desires and 
ambitions, must be replaced by a democracy of 'worth' if 
freedom is to prevail." 


The society of the redeemed ought to be "the dominant 
minority" showing the way to such true freedom. Tragi- 
cally, however, the church in North America seems pre- 
occupied with its own survival and has lost its reason to 
exist. Consider the domination of North American evangel- 
ism by the gods of the secular society surrounding us. 
Ponder the shift in the disciphnes of the church since the 
days immediately following World War II when a great 
global missionary thrust emanated from America, in con- 
trast to the trickle of missionary candidates today from 
these privileged shores! 

Then, the witness of a young movie starlette, Coleen 
Townsend, who tore up her movie contract after her 
conversion to Christ, reached the hearts of thousands 
through her appearance in the film Lord of All singing "I'd 
rather have Jesus than anything this world affords today." 
Now, a movie star sings in a Las Vegas nightclub one night 
and in an evangelistic rally the next. Now, a Hollywood 
celebrity with, to put it charitably, obscure Christian 
credentials, is erUisted to sing "songs he learned in Sunday 
School" to raise support for an overseas missionary thrust. 

Once, it was the convictions of a Billy Sunday who, 
during four years of pro baseball after his conversion, 
refused to play on Sunday. Now it is a Sunday football- 
player-turned-evangelist who has the gall to rationaUze his 
highly paid Sunday entertainment exploits before the 
godless crowds at the stadium as being of the same nature 
as the witness of early Christians being tortured and 
slaughtered in the Roman coliseum! 

Then, aU-American football great, Don Moomaw, deter- 
mined to honour the Lord on the Lord's Day, refusing a 
pro contract in the U.S., choosing at great financial sacrifice 
to play his pro football in Canada before Sunday profes- 
sional sports were legalized there. As a consequence of such 
convictions, today Don Moomaw, personal pastor to 
Governor Ronald Regan of California, is one of the most 
influential men for righteousness and godliness in that 

Then, it was the witness of former dance band leader. 
Jack Wyrtzen, turning from the night club to serve the 
Lord. Now, it is the featured soloist on a popular TV dance 
band show, "singing for Jesus" on a TV "evangelism 
special." Then, it was modesty exalted as an unchanging 
Christian virtue. Now it is the bathing beauty contest 
winner "witnessing for Christ" on an evangelistic platform. 

Then, the most exciting hour in the week for evangel- 
icals was the Sunday evening evangelistic service. Now, 
evangeUcals "do their reUgion" when the pagans "do 
theirs," for a convenient hour a week on Sunday mornings. 
At least ninety percent of those leaving packed evangehcal 
churches after the Sunday morning service profess to be 
converted and followers of Christ. But their true loyalties 
are demonstrated when at best only about one -half of that 
converted Sunday morning congregation appears for the 
Sunday evening service, and of that minority only a small 
handful can be depended upon for the mid-week corporate 
hour of prayer when the real work of the church is done. 

Sunday afternoons are spent worshiping the gods of our 
secular society— the gods of brain, brawn and beauty, at the 
sports coliseum where the cult of youth is pursued with 
camp meeting fervency and fanaticism. Drained thus of any 
Christian zeal that might have been awakened in the 
morning hour in church, Sunday evenings are spent far 
from where the action is for God, in concert with the 
complacent, self-indulgent unregenerate world for which 
Christ died. 

The church, once disciplined in manners, morals and 
message by the Scripture and the Holy Spirit to the 
Lordship of Christ, moved a world for God. Now, that 
church, stripped of its power with God and man, is 
smothered into submission by the all-pervasive paganism to 
which it has willingly and carelessly succumbed. 

Can the situation be reversed? In the view of 
Dr. L. Nelson Bell, "The answer is an emphatic YES. But to 
do so, we must turn away from Babel, with its call to mere 
human achievement, and turn back to Pentecost, where the 
power of the God of eternity was manifested in the 
presence and person of His Spirit. That will happen when 
men bow their minds, wills, and hearts to Him in humble 
faith and obedience. If they will do this, the church will be 

revived and will go out into this sinning, lost world with the 
one and only message that will work— that Christ died for 
our sins in accordance with the Scriptures, that He was 
buried, and that He was raised again on the third day in 
accordance with the Scriptures. This message, the Apostle 
Paul says, is of first importance! 

"Babel or Pentecost— which will the church choose?" 

In the original Babylonian society, God had four young 
men who would not cave in to the pressures of paganism 
and the appeal of pragmatism. Daniel and his three 
companions dared to resist the secular spirit of their age 
and to discipline their life-style to the control of the Lord, 
venturing everything for His Kingdom. God give us men 
with that sort of spiritual pluck in our soft, self-indulgent 
society today! In the original Babylonian society, with 
God's people dominated by the pagan civilization surround- 
ing them, God found a patriot in the over-thirty generation, 
and a teenage beauty queen, through whom He turned it all 

Because God's people had been content to be dominated 
by the pagan culture of Babylon, Esther had been forced 
into the degrading circumstances associated with being 
crowned "Miss Universe." Her cousin and foster father, 
Mordecai, was so chagrined at her deplorable situation in 
the King's harem, that he had advised her against carrying 
her Bible in the beauty pageant or admitting that she 
belonged to God's people. But in that position of influence, 
with the life of her people in jeopardy, Esther was 
challenged by Mordecai to venture her life for the sake of 
God's redemptive purposes: 

"If you're not willing to put your life in jeopardy for the 
Lord's sake, you'll be the eternal loser, but the Lord won't 
be frustrated. He'll raise up salvation from some other 

This is God's message to the privileged Church in North 
America today: 

"In your position of influence and affluence, dare to 
jeopardize everything in the Lord's redemptive purposes 
globaDy, or you'll be the loser. But God won't be 
frustrated. He'll raise up wiOing hearts to fulfill the Great 
Commission in our generation out of the Church in 
underdeveloped nations or the persecuted Church under 
totahtarian regimes." 

Esther's response was one of unreserved abandorunent to 
the will of God, coupled with humble reliance on "the God 
of all flesh," which triggered revival-three days of fasting 
and prayer among God's people— and the redemptive 
intervention of God in the course of international events. 

The God of Daniel, Mordecai and Esther is our God. It's 
not yet too late. The Church can return from captivity in 
Babylon to rebuOd the Temple, seeking "first the Kingdom 
of God and His rightousness," and with priorities thus 
ordered in the will of God and disciplined to Christ's 
Lordship, with the Spirit's presence and power, shake 
kingdoms for righteousness in our generation. 

God give us adults whose commitment to the Lord and 
His redemptive purposes is so transparently complete that, 
like Mordecai, they can challenge their youth to "follow me 
as I follow the Lord!" God give us young men with the 
gumption of a Daniel to dare to buck the soft, self-in- 
dulgent spirit of our Babylonian age! God give us young 
ladies with sufficient grace to reject the fickle fashions of a 
brazen, immodest and secular set, to venture everything for 
Christian virtues, and to move a world for God! 

God grant such a rousing response to the stirrings of His 
Spirit in the privileged Laodicean Church in North America, 
as well as in the persecuted and underprivileged Church 
elsewhere, that in the last quarter of the twentieth century, 
it will be said of the Church again: "These that have turned 
the world upside down have come hither also!" 


by Ian M. Hay 

Ancient Greek mythology tells of a goat named 
Analthaea whose horn would magically be filled with 
anything its owner desired. The story goes that the horn 
was filled with fruit and presented to Zeus. From this myth 
has come the English word, "cornucopia," the horn filled 
with fruit, symbol of plenty. 

Jesus talked at some length with His disciples on the 
subject of fruitfulness. In effect, He showed that He wanted 
His followers to be like a cornucopia, filled with much fruit 
and presented to God. 

Generally, in meditating on John 15, we emphasize the 
personal aspect of what Jesus was saying and the benefits 
we receive as we abide in Him. These benefits are vital in 
our Christian lives, and the value to us individually of union 
with Christ cannot be minimized. We must abide in Him, or 
our lives are meaningless. He tells us, "Apart from me ye 
can do nothing." In Him there is abundant hfe and 
fruitfulness. Apart from Him we are large, empty zeros. 

AO of this is true, but is it not a limited view? Can we 
accept the blessing of union and forget the responsibility? 

When Jesus said these words to His disciples. He was 
probably in the temple courtyard after leaving the upper 
room. There, standing beside the majestic temple gate. He 
may have pointed out the glory of that gate— a golden vine, 
the symbol of Israel. A quick survey of Old Testament 
references will show what thoughts these words brought to 
His disciples. 

God often refers to Israel as His vine. The psalmist and 
the prophets speak of the vine which God planted and 

REV. IAN HAY, recently appointed 
deputy general director for Sudan Interior 
Mission, is a Bryan alumnus with the class 
of 1950. He and his wife, who is also a 
Bryan graduate, have been missionaries 
with the Sudan Interior Mission since 
1952. Mr. Hay followed his parents in 
service in Nigeria and in 1958 was ap- 
pointed field secretary. In 1965 he was 
selected by his mission as home director 
for North America. He has traveled exten- 
sively as a conference speaker as well as mission representative. 
Mr. Hay holds the master's degree from Columbia Bible College. 
In 1 959 he was elected to the Bryan board of trustees. 

nurtured. The vine is always the Hebrew nation, and the 
judgments in those Old Testament references show clearly 
that God's purpose in Israel was that she should bear much 
fruit. Israel's major misconception was shown in her trying 
to keep the blessings of the relationships for herself. But 
God's planting, nurturing and tending of the vine was done 
in order that she should give fruit in the world. Alas, the 
nation brought forth only wild grapes. 

In that setting, Jesus gave His disciples this allegory and 
said, "I am the vine, ye are the branches." What remarkable 
words these are! The vine is everything— root, stem, 
branches, leaves and fruit. Unlike other trees, the branch is 
the vine and the vine is the branch. Jesus was telling us that 
we are a part of Himself. We are inseparably connected with 
Him. It is also an awesome thou^t to note that He is 
saying He needs us. The vine is everything, true, but it is 
upon the branches that the fruit appears. Without us. He is 
saying, He cannot produce the fruit that His Father looks 
for; and without Him, it is impossible for us to produce the 
fruit which the world needs. 

So here is our challenge. We are to be fruitful branches 
so that through us the fruit of the vine may be available to 
a hungry and thirsty world. He is the vine, we are the 
branches. The purpose of it all is fruit, and that fruit is for 
the world. Dare we, as part of the vine, produce succulent 
fruit to be consumed by ourselves? Fruit is there to bring 
glory and satisfaction to some one other than the vine. 

Ancient Israel lost its privilege of fruitbearing because it 
became introspective and selfish. Now Jesus declares 
Himself to be the vine with us. The warning is clear. Fruit 
must be produced, and that fruit is for the benefit of the 

Have you ever wondered why Jesus spoke about prayer 
in the middle of this context in John 15? Why is prayer 
mentioned in connection with fruitbearing? Because Jesus 
wants us to recognize that there are two conditions of 
fruitful union with Him— a prayer and abiding. 

In addition to this illustration, we also have the direct 
command of Jesus Christ to pray. In Luke 18:1 He said, 
"Men ought always to pray and not to faint." The "ought" 
is an imperative. It is far stronger than "should." It has the 
sense of debt. We owe something. It is gloriously true that 
prayer is a privOege. To be iii touch with the eternal God is 
unspeakably wonderful! However, we must remember that 
prayer is also a duty. An obligation is upon us. 

From another aspect, the obligation is even more 
forcefully evident. Jesus is really saying that prayerlessness 
is sin. 

BRYAN COLLEGE is located at Dayton, Ten- 
nessee, in the world-famed Tennessee Valley, 38 
miles north of Chattanooga, on U.S. 27. A standard 
four-year, accredited, liberal arts college, Bryan 
offers the Bachelor of Arts and Bachelor of Science 
degrees in thirteen major fields of study. The 
College is conservative in theology, evangelical in 
practice, and aspires to be an undergraduate college 
of first-class academic quality, thoroughly Chris- 
tian in character, emphasizing educational excel- 
lence and a Biblical spiritual life in an environment 
of culture. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. This 
gap, along with a substantial student aid program, 
and the continuing need for capital expansion, 
makes the College dependent on a generous 
gift income. Therefore, the interest, prayers, 
and financial support of Christian people 
everywhere are earnestly solicited, not only 

through current gifts but also through ^ 

various avenues of deferred giving, such fipi^ 
as annuities, trusts, and bequests. Nf^ 

We ought to pray because we owe it to God. Jesus says 
that we are to pray always. Paul said, "Pray without 
ceasing." Prayer, we are being taught, must become 
synonymous with life. There is really no other way to serve 
God. We owe Him this. 

The root meaning for the word most often used for 
prayer in the New Testament is "desire towards." We "pray 
without ceasing" when our Uves are wrapped up in the 
eternal God. 

We ought to pray because we owe it to ourselves. To 
pray is not to faint. Prayer is how we become God's 
cornucopia. Jesus is teaching us here that prayer is not 
merely some magic formula whereby we get what we want 
for ourselves. Far from that, for our Lord loves us too 
much to give us everything our selfish hearts dictate. He is 
saying here that prayer is how we allow His words to abide 
in us, so that we are one with the vine and thus able to 
produce fruit for the world. With such abiding our prayer 
will consist of only His desire. Prayer is our complete 
compliance with God's will and our passion for His work. 

We also owe it to the lost world around us to pray. We 
ought to pray for them. "Frultbearing," "cornucopia," and 
"harvest" are fairly synonymous terms. It was Jesus who 
commanded us to pray the Lord of the harvest to send 
forth laborers into the harvest field. 

What happens when God's people hft up their hands in 
prayer? So many illustrations come to mind, such as the 
fruit prayer has produced in Africa. Thirty -five years ago all 
that Sudan Interior Mission missionaries could do for a 
beleaguered little band of forty-eight believers in southern 
Ethiopia was to pray. War had deprived them of their 
missionaries. Hostile forces had deprived them of their 
freedom. Prayer was all that could be done for them. Today 
that band has grown to over 125,000. 

Bryan College also has its share of answered prayer. 
God's people have allowed their union with Christ to let 
them pray for needs, problems and students. Bryan's part is 
to train the laborers that God wants to use. Prayer is vital 
to this. 


Prayerlessness is the church's major malady. Would there 
be a lack of laborers in a whitened harvest if we knew what 
praying without ceasing really means? Would there really be 
always a budget stretched too tight in a college like Bryan, 
if people really knew what prayer meant? 

If our prayers are instrumental in the salvation of the 
lost— and they are— what is the result of our prayer/exsness? 
If our prayers are necessary for the upbuilding and 
strengthening of young Christians-and they are-what 
happens when we fail to pray? 

. . . more things are wrought by prayer 
Than this world dreams of. Wherefore, let 
thy voice 

Rise like a fountain for me night and day". 
For what are men better than sheep or goats 
That nourish a blind life within the brain, 
If, knowing God, they lift not hands of prayer 
Both for themselves and those who call them friend? 
The Idylls of the King— Ttrmy son 

Yes, what better than sheep or goats, if we know God 
and do not lift up our hands in prayer? Men ought always 
to pray and not to faint. Only in this way can we abide in 
Christ. Only thus can we be fruitful— a cornucopia offered 
to God and bearing fruit for Him in the world. 


by Robert P. Jenkins 

There are two words which have come into prominence 
in my thinking as a new Faculty member at Bryan College. 
The first word is "opportunity." I am grateful for this 
opportunity to use my secular training to bring glory to 
God through development of students into Christian leaders 
of business and industry and the opportunity to benefit 
from the consistent witness of other faculty, staff, and 
students. I am very impressed with Bryan people. Your 
consistent testimony and persistent prayers will help insure 
that Bryan remains progressive but truly Christian. I 
personally solicit your prayers for me. 

The second word is "concern." As society becomes 
progressively less Christian, Bryan must consistently stand 
faithful to historical Christian principles and continue to 
recognize the need for personal redemption from sin 
through trust in Christ. We need to live separated hves 
because of our love for Christ and our anticipation of His 
imminent return. Consistent, careful study and preparation 
in the Word of God should be as much our concern as 
should excellence in secular training. 

I also am concerned that I not lose the abOity to 
distinguish between non-Christians, nominal Christians, and 
committed Christians, as I Uve in the enriched Christian 
atmosphere of Bryan College and Dayton. 



ROBERT P. JENKINS is Professor of 
Economics at Bryan College. He received 
his B.S. and Ph.D. from the Virginia 
Polytechnic Institute. He also attended the 
Ohio State University, the University of 
Maryland and Columbus Bible College. 
Prior to coming to Bryan College last year 
he was employed as an economist by the 
Economic Research Service in Washington, 

B R Y A M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 



B R Y A ^^ 

B I U £ P R I M T 

\ ^■^ 

Vol. 7 • Xo. 3 • Summer Quarter. 1973 

A Report on Contemporary Christian Thought Issued Quarterly by Bryan College 



by William L. Woiiderly 

A Mexican Catholic priest whose work is in a slum area 
of Mexico City came into my office in the Bible House in 
Mexico one day to tell us about the Bible study classes 
which are being carried on among his people. He told us 
that for a time they were using various of the more 
traditional versions of the Scriptures in Spanish, but are 
now using primarily the Bible Societies' Popular Version 
New Testament, Dios llega al ho?nbre (God comes to man), 
which is a version that was published for Latin America just 
prior to the Bible Society New Testament Good News for 
Modem Man, and which follows more or less the same lines 
of easy -to-read language. 

He said that while they were using other versions it often 
happened that most of the time in the Bible class was spent 
in explaining the meaning and grammatical forms of the 
Biblical text, without much time left to apply it to practical 

problems; but that now with the Popular Version they are 
able to read the text together and, with an understanding of 
its meaning, go right into a study of how it applies to the 
practical affairs of human life. This indeed is the reason 
wh\' the Bible Societies all over the world are producing 
versions of the Scripture in the major languages in a more 
intelligible and easy-to-read form— so that people can 
understand them when they read. In so doing, they are of 
course following the precedent laid down by the sacred 
writers themselves, who wrote the New Testam.ent docu- 
ments in the koine, or common form, of the Greek 
language instead of the Attic or classical Greek which had 
been used in literature. The purpose of the New Testament 
writings was, and is, to communicate the message of the 
Gospel directly to people. 

The above incident underlines two major factors which 
have come into prominence in Bible translating within 
recent years: (1) the development of new concepts in 
communication and new techniques in translation, and (2) 
the development of increased interest and openness all over 
the world to the use of the Bible. Both of these matters we 
believe to be taking shape as part of the working of the 
Holy Spirit in our day, as part of God's working to reach a 
rapidly changing world with the message of Christ. 

Although many Christians have become accustomed to a 
more traditional version of the Scriptures and naturally 
prefer to use this type of translation, there are many, many 
more people for whom such versions are literally "in 
another language" from what they are accustomed to speak 
and read. No longer do these people now have to learn a 
special type of "church language" in order to read the 
Bible; and when they read it in one of the Bible Societies' 
popular versions, whether in English, Spanish, French, 
German, Portuguese, or other languages, their response is 
often one of wonderment as they suddenly realize how 
meaningful and contemporarv' the Bible is. 

This new type of Bible translating, represented in 

English by Good News for Modem Man, has been made 
possible— humanly speaking— by the development of a new 
understanding of the sciences of communication and 
linguistics, and a concept of translation which insists upon 
equivalence to the original in terms of what the reader 
actually understands instead of just equivalence in terms of 
the Uterary words or phrases. Communication is a dynamic 
process, and so we speak of "dynamic equivalence" as 
characterizing these new translations. And we thank God 
for the way these versions are being used to bring the 
dynamic of the Spirit of God into the hves of their readers. 

To those who would ask whether these new translations 
done by the Bible Societies are, in fact, as faithful to the 
Word of God in its original language as are the more literal 
or "formal equivalence" translations which we have inherit- 
ed from the past, we would reply with an emphatic "yes." 
This is because we prefer to define faithfulness in terms of 
whether or not the reader or hearer actually gets the idea 
which was present in the original Greek or Hebrew, rather 
than whether or not the words and phrases just happen to 
correspond in a way that a scholar can show that they are 
similar. For the scholar, a more literal translation may of 
course be more useful because it helps him read back into 
the original form of the document; but for the average 
reader, what is important is that the message come across in 
terms understandable to him. If he reads, in a more 
traditional version, about the "children of the covenant" 
(Acts 2:35) and doesn't know what this means, the 
meaning of the original has not been translated for him. If 
he finds the phrase translated the way Good News for 
Modem Man has it, as "you share in the covenant," then 
the sense of the original has been communicated to him 
more faithfully than in the traditional version. 

With regard to the second point mentioned above, one 
of the very important factors is the new openness to and 
desire for the Word of God on the part of the Roman 
Catholics since the second Vatican CouncO, and the official 
decree that "easy access to sacred Scripture should be 
provided for all the Christian faithful." In Mexico and 
throughout Latin America, Catholics who but a few years 
ago were forbidden to read the Scriptures are now reading 
them, and Bible study groups of various kinds are being 
formed all over the continent. When the Bible Societies 
prepared the Spanish Popular Version, which was published 
in 1966, this movement was not yet underway; but in 
God's own providence and timing, this version went into 
circulation just in time to help meet this special demand 
and opportunity. A total of over four million of these New 
Testaments have now been circulated, among both Protest- 
ants and Catholics, in the Spanish-speaking world. The Old 
Testament is being prepared in similar form, so that the 
Bible Societies hope shortly to have the entire Bible in this 
Spanish version, which is the language of the second-largest 
and fastest growing number of people in the western world. 
This is in itself one of the great spiritual opportunities of 
our day. Meanwhile, simOar Bibles are being prepared in 
French, Portuguese, German, and other European lan- 
guages—to say nothing of the hundreds of projects that are 
underway in both major and minor languages of Asia, 
Africa, and the entire world. In a world that is fast 
becoming hterate, this Christian opportunity is most 
significant indeed, and it merits the prayers and support of 
God's people everywhere. 



DR. WILLIAM L. WONDERLY, a Bryan graduate with 
the class of 1956, is Translations Coordinator for the 
Americas for the United Bible Societies with his mission 
headquarters in Mexico City. He began his work in 
linguistics under the Wycliffe Bible Translators and 
transferred in 1954 to the American Bible Society, 
which sponsors his present work. He is leading consult- 
ant for the popular Spanish version of the Bible and has 
worked also with the translators of Portuguese and 
various Indian languages of Central and South America. 
His early work as a missionary included reducing to 
writing the Zoque Indian language of Mexico. Dr. 
Wonderly holds the Ph.D. in linguistics from the 
University of Michigan. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for capital 
expansion, makes the College de- 
pendent on a generous gift income. 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 

B nv; 




by Ronald M. Meznar 

When Dr. Wilbur Smith compUed his famous five-foot 
bibliography of the most significant titles in the English 
language for the Christian worker, he must have agonized 
over each selection. The array of classics he sifted was so 
extensive he could have wished for a fifty-foot shelf! But 
even that would have imposed a limitation. This is not the 
case for many other languages; certainly not for Portuguese. 
If one were to approach the identical task for Portuguese 
the problem would not be one of exclusion but inclusion. 
How, indeed, could a five-foot shelf be filled with worthy 

Witness the situation: There are no single-volume com- 
mentaries for most of the Old Testament books; there is no 
complete theology (no Hodge, Shedd, Berkhof, Strong); 
there is no complete modern language version of the Bible; 
there are no standard Greek lexicons for Portuguese 
readers. One can read everything available on the minor 
prophets in a two-hour sitting. Then, descending from these 
reference pinnacles, one finds the same paucity of good 
reading materials at popular reading levels. 

This would be a deplorable condition in the meanest of 
language groups— but in Portuguese . . . ! Brazil alone is a 
nation of 100,000,000. and the Laubach program, instituted 
by the government, moves toward the eUmination of 
ilUteracy. One can find in secular book stores in urban areas 
as many as eight different translated titles of Jean Paul 
Sartre— to mention a single writer. Everything from Homer 
to Hemingway lines the well-stocked shelves of these 
literature super markets. 

The Regular Baptist Press of Brazil is seeking to do its 
part througlr various programs as outlined below: 

Texts and Bible Studies: The goal here is to get the 
patrimony of faithful Biblical scholarship into Portuguese 
idiom. The works of men like Ironside, Chafer, Orr, Tozer, 
Ketcham, Bancroft, Wuest, Hiscox, Stalker, Smith, and 
others have already been published. Other works are in 
process, such as Unger on Biblical Archaeology. Soon we 
plan to tackle The Wycliffe Bible Commentary. 

Correspondence Course: Nine studies of the excellent 
HCJB series have already been produced, and they are being 
used by some 1 ,300 students scattered all over BrazO. 
Robert Collins, who serves as co-manager of our publishing 
house, has embarked on a program to complete this series 
by adding another eight titles. Extension seminary courses 
are also in the offing to provide for non-resident Bible 

Sunday School Materials: With the number of churches 
in BrazU constantly increasing, it became necessary to 
provide adequate Sunday School materials. Accordingly, a 
fuUy graded S. S. curriculum was produced along with 
teacher helps and visual aid supplements. 

Tract Society: Since there are over 4,000,000 Christians 
in BrazU who would avail themselves of evangeUstic 
hterature (if given the possibility), the Brazilian Tract 
Society was conceived. Bible Literature International has 
funded this venture since its inception and lately has given 
the green Ught for a production schedule of 3 million tracts 
per month. 

Book Store: We round out our comprehensive literature 
program in the Portuguese language by operating a single 
bookstore in downtown Sao Paulo. It is a place of contact 
and encounter and puts us in a face-to-face relationship 
with the reading public. Many sizeable cities in Brazil have 
no Christian bookstore. 

Other missionaries are in the field, and each makes a 
contribution— great or small— toward closing the gaps. We 
are grateful for those who have sacrificed and labored to 
bring new titles of solid value to the meager inventory of 
Christian literature in the Portuguese language. With other 
volumes joining the ranks we could soon have a respectable 
five-foot shelf of our own! 


RON MEZNAR ('52) has devoted 
two terms to the field of literature 
in Brazil. He is co-director of The 
Regular Baptist Press of Brazil, 
manager of Maranatha Bookstore, 
and treasurer of The Brazilian Tract 
<f Society. He also teaches New Testa- 
^^L -^^^^ fnent and Greek in the Baptist 
^■^ * ^H Seminary of Sao Paulo and is a 
^^^^ * ^* director of The Missionary Lan- 
guage School. His wife is Gladys (Jennewein) Meznar 
('50) who is a teacher in Tlie Pan American Christian 
Academy. The Meznars serve under The Association of 
Baptists for World Evangelism. They have three children 
and make their furlough home in Cincinnati. Tlteir eldest 
daughter, Jill, is a junior at Bryan College. 



by Jim Fitzgerald 

The break-up of my value system three years ago 
was the most valuable experience that I have ever 
undergone because it was through this trying time 
that the realization struck me that life must have a 
purpose. Not only must life have a purpose, but I 
must have a specific place in that purpose, a place 
unique to me. As a product of God's grace, I can 
only praise Him for giving me that purpose and 
meaning in life. 

Acknowledging Christ as my Savior, however, 
was only the beginning of what has proved to be a 
most exciting experience. True, it has probably 
been the hardest road I have ever traveled, but the 
results in changed attitudes and behavior along the 
way have more than made the struggle worthwhile. 
Too many people appear to have completed their 
walk with Christ at the time of salvation and never 
know the joy of serving Him on a daily basis or the 
thrill of observing Him answer "impossible" 

While serving the Lord as an officer in Missions 
in Action, I have seen many answers to prayer 
which could have come only from God. The most 
outstanding of these concerns the Summer Mis- 

sions Program— a subdivision of MIA. In this 
program MIA raises support for selected students 
who will surrender their summer to the Lord and 
serve Him around the world. For two years in 
succession over $3,000 was needed to support 
these students in spreading the Word of God. As 
the end of each year approached, less than $1,000 
had been received. Not once, but twice, we saw the 
Lord send in over $2,000 within a three-week 
period. Exciting? You bet! He wants to answer 

My experiences at Bryan have been richly 
stimulating, and through them growth in Christ has 
resulted. Without this constant and continual 
growth, my life would once again return into 
meaningless humdrum. That is why Christ warns us 
repeatedly to have perseverance— I like to call it 
"stickability" because it definitely is much easier 
to lapse into stagnation, a dead-end road. 

In May 1974, when my wife and I will depart 
from Bryan and these beautiful Tennessee hills, it 
will be a time of both sadness and joy; sadness 
because we will be leaving behind so many friends 
and memories, but joy as we venture into the 
unknown, trusting Christ to lead the way as our 

JIM FITZGERALD is from Rich- 
mond, Virginia. He is head resident 
of Cedar Hill, president of Missions 
in Action, a senior, and is planning 
to go to graduate school to major in 
clinical psychology. 

B R Y A M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Profif Organ. 
US Postage 


Dayton, Tenn. 
Permit No. 18 

Jk t 


B R Y A\ N 

B I U £ ? R I M/f 

Charles H. Robinson, Editor 

Vol. 7 • No. 4 • Fall Quarter, 1973 

A Report on Contemporary Christian Thought Issued Quarterly by Bryan College 

The Spiritual Vacuum in America Today 

by Roy Clark 

A successful real estate saleswoman arose early in her 
Washington, D. C, home several years ago and gazed 
sleepily out of the east bedroom window to see what kind 
of a day it would be. It was a grey February morning, and 
the trees were bare on the Capitol skyline. Suddenly she 
noticed a bright cross on the horizon. Fascinated, she 
watched and emerging from the lighted cross were a 
husband and wife dressed in the robes of an Egyptian 
Pharaoh and his queen. The queen cradled in her arms a 
tiny baby wrapped in ragged swaddling clothes. The 
meaning of the vision became increasingly obvious to the 
lady at the window. God had revealed to her that 
somewhere in the Middle East the personality known in the 
Bible as the Antichrist had been born into human history! 
The year was 1962, and the real estate saleswoman was 
none other than Jean Dixon. She claims to have a divine 
gift of prophecy, and thousands read her books and 
predictions. The popularity of Jean Dixon is an indication 
of those things that fill up the spiritual vacuum in our land. 
Evidences of a spiritual emptiness are on every hand, and 
rushing in to fill the vacuum is a deepening interest in the 
occult. This is truly "the age of Aquarius" because 
astrology has taken our nation by storm. Computers click 
out the personal horoscopes of tens of thousands. Every- 
where there is a resurgence of interest in palmistry. 

Baptist Church, 

This message is one of seven published in 
book form by Pastor Clark under the 
collective title FROM THE WELL OF 
BETHLEHEM. Another entitled. "Jesus 
Christ, Superstar or Bright and Morning 
Star?" appeared in the fall issue of 1971. A 
1951 graduate of Bryan College, Mr. Clark 
received his Th.M from Grace Seminary, 
Winona Lake, Indiana. A former Bryan 
trustee, Mr. Clark is pastor of Bethlehem 
Cleveland, Ohio. This article is used by 

crystal-ball gazing, and spiritism. The ouija board, stored 
away for a generation, is being dusted off again. Along with 
this is the revival of interest in Near-Eastern Mysticism. Zen 
Buddhism, Yoga, and Krishna-Hare are making their mark 
on the American scene. Even witchcraft, which supposedly 
died early in American history, has created a stir. New York 
University offered a course in witchcraft, and to the 
amazement of University officials, 300 young people 
enrolled, and they moved to one of the very large campus 

What does all of this tell us? The spiritual vacuum in our 
land is being filled by a feverish interest in the occult and in 
mysticism. It was when the nation of Israel was in a 
backslidden condition and desperately in need of revival 
that they became enamored with idolatry, spiritism, and 
the astrology of surrounding nations. The craving for the 
occult today communicates to us but one message: America 
desperately needs spiritual revival and a return to the God 
of the Bible. 

Lest Christians should be tempted to regard lightly this 
mysticism and perhaps even out of curiosity to dabble in 
these things, let us note what the Word of God teaches on 
three of the more prominent phenomena of our day, i.e., 
astrology, witchcraft and drugs. 


Astrology, then, is an ancient art e.xperiencing a 
modern-day resurgence of interest. Egypt, Babylon, and 
surrounding nations all had their star-gazers. But what does 
the Bible say about the principles of astrology? Please note 
the following passages: II Kings 23:5, "And he put down 
the idolatrous priests, whom the kings of Judah had 
ordained to burn incense in the high places in the cities of 
Judah, and in the places round Jerusalem: them also that 
burned incense unto Baal, to the sun, and to the moon, and 
to the planets, and to all the host of heaven." Deut. 
4:14-19, "And the Lord commanded me at that time to 
teach you statutes and judgments, that ye might do them in 
the land whither ye go over to possess it. Take ye therefore 

good heed unto yourselves; for ye saw no manner of 
similitude on the day that the Lord spake unto you in 
Horeb out of the midst of the fire; Lest ye corrupt 
yourselves, and make you a graven image, the simOitude of 
any figure, the likeness of male or female, the likeness of 
any beast that is on the earth, the likeness of any winged 
fowl that flieth in the air, the likeness of any thing that 
creepeth on the ground, the likeness of any fish that is in 
the waters beneath the earth: And lest thou lift up thine 
eyes unto heaven, and when thou seest the sun, and the 
moon, and the stars, even all the host of heaven, shouldest 
be driven to worship them, and serve them, which the Lord 
thy God hath divided unto all nations under the whole 

I would call attention in a special way to Isaiah 47:13, 
"Thou art wearied in the multitude of thy counsels. Let 
now the astrologers, the star gazers, the monthly pro- 
gnosticators, stand up, and save thee from these things that 
shall come upon thee." The forty-seventh chapter of Isaiah 
is a forecast of impending judgment on Babylon, and one of 
the reasons given for the judgment is the fondness of 
Babylon for astrology. Running parallel to this passage we 
need to recall Daniel's experience in Babylon as recorded in 
Daniel, chapter two. Nebuchadnezzar's astrologers had 
failed to solve the riddle of his dream. But Daniel was able 
to say to the King, "But there is a God in heaven that 
revealeth secrets, and maketh known to the king Nebuchad- 
nezzar what shall be in the latter days" (Daniel 2:28). In 
the midst of the astrology-craze in our day it would be 
good if the Lord's people would be able to say. as Daniel. 
"There is a God in heaven that revealeth secrets." All that 
the Christian needs to know has been revealed in the Word 
of God. 


Anton LaVey, doctor of Satanic theology and high 
priest of the church of Satan presides in the world 
headquarters, a three-story Victorian house, in San 
Francisco. The members of the church of Satan openly 
claim to practice black magic, put curses on their enemies 
and follow a philosophy of indulgence instead of absti- 
nence. Their creed is: self-indulgence, the pursuit of 
pleasure, and sexual promiscuity. Classes are offered in The 
Vampire and Werewolf, Ghosts and Hauntings, Ritual 
Magic, The Black Mass, Witchcraft and Demonology. 

I would have you refer to a passage in the Bible that is 
very clear: Deut. 18:9-12. "When thou art come into the 
land which the Lord thy God giveth thee, thou shall not 
learn to do after the abominations of those nations. There 
shall not be found among you any one that maketh his son 
or his daughter to pass through the fire, or that useth 
divination, or an observer of times, or an enchanter, or a 
witch, or a charmer, or a consulter with familiar spirits, or a 
wizard, or a necromancer. For all that do these things are 
an abomination unto the Lord: and because of these 
abominations the Lord thy God doth drive them out from 
before thee." 

Some have been puzzled by the efforts of King Saul to 
communicate with Samuel through his visit with the witch 
of Endor. The whole stor>' needs to be e.xamined. The early 
convictions of Saul were scriptural as pointed out in I Sam. 
28:9, "And the woman said unto him. Behold, thou 
knowest what Saul hath done, how he hath cut off those 
that have famUiar spirits, and the wizards, out of the land: 
wherefore then layest thou a snare for my life to cause me 
to die?" This visit, recorded in I Sam. 28:5-20. takes place 
when King Saul is out of fellowship with the Lord. Read 
the last chapter in the story and you will read the Lord's 
commentary on Saul's consulting the witch at Endor. I 
Chron. 10:13, 14, "So Saul died for his transgression which 

he committed against the Lord, even against the word of 
the Lord, which he kept not, and also for asking counsel of 
one that had a familiar spirit, to inquire of it: and inquired 
not of the Lord: therefore he slew him, and turned the 
kingdom unto David the son of Jesse." 

I think it is significant that when some of the Ephesians 
who had practiced magical arts and witchcraft were truly 
saved, that one of the first things they did was to burn up 
the books on witchcraft. "Many of them also which used 
curious arts brought their books together, and burned them 
before all men: and they counted the price of them, and 
found it fifty thousand pieces of silver" (Acts 19:19). 


There is a very important prophetic passage found in 
Rev. 9:21 . The value of the passage is found in its listing of 
the conditions prevailing in the last days. The chapter 
relates the tribulation judgment of God upon an unbeliev- 
ing people and the evident incorrigibility of the heart. They 
refuse to repent! But note that it is: murder, sorceries, 
fornication, and thefts that are singled out as characteristic 
of these times. Surely violence, corruption and dishonesty 
abound today, but it is the word sorcery that intrigues me. 
It is the word "pharmakeia" in the Greek New Testament. 
We derive our words "pharmacy" and "pharmacist" from 
this word. And we interpret the verse to mean that 
drug-related occult experiences will be popular in those last 

Why are so many young people "taking the trip"? A 
generation ago we read of the opium dens of the Far East. 
Today drug addiction is a national epidemic. Some are 
curious about that feeling of euphoria. Others are bored 
and give it a try. And I am convinced that a great number 
of young people are seeking to escape from reahty and 
responsibility by taking the drug route. You become like 
your god and for so many of our young people today, the 
rock and roll stars are worshipped as idols. As the singers 
use the drugs, so do their worshippers. 

What should the Christian's attitude be toward all of 
this? It is one thing to sit back, withdraw into our shells 
and say "Isn't it awful?" It is another thing to meet the 
challenge with a vibrant and radiant testimony of new life 
in Christ. In the Living New Testament version of Romans 
1 1:14, Paul says, "So that if possible I can make them want 
what you Gentiles have and in that way save some of 

Let's make them jealous by the radiance of our life in 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for capital 
expansion, makes the College de- I 
pendent on a generous gift income. * B R r 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 

"Be Not Faithless, 

But Believing" 

by Robert E. Deniiison 

Modern discoveries in science increase rather than 
destroy my faith in God. 

In John 18:38, Pilate said to Jesus, "What is truth?" 
Man has ever been in search of what the moderns would call 
"ultimate reality." To the Christian the answer to Pilate's 
question is self-evident. The Word of God is the truth. Jesus 
said, "I am the way, the truth, and the life." 

But Satan would have the Christian to doubt the truth 
of God's Word. Satan works especially hard on young 
people of senior high and college age. Unregenerate high 
school teachers and college professors often press and 
challenge their students to harmonize the teachings of 
modern science with the Bible. In attempting to do so, the 
young man or young lady is often tempted to doubt the 
veracity of the Bible. 

There is no reason for an informed young person (or 
older person for that matter) to doubt the truth of God's 
Word. The Bible is not a book of geography; but when it 
speaks geographically, it speaks correctly. The Bible is not a 
book of astronomy, but when it speaks of the stars singly 
and in their constellations, it speaks con-ectly. The Bible is 
not a book of science; but when it speaks scientifically, it 
speaks with exactness. 

May I share with you three passages of Scripture which 
once seemed obscure to me but now are clear because of 
the contribution which modern-day physical sciences have 
made to the understanding of these verses. The first one is 
II Peter 3:10; "But the day of the Lord will come as a thief 
in the night; in the which the heavens shall pass away with a 
great noise, and the elements shall melt with fervent heat, 
the earth also and the works that are therein shall be 
burned up." For years scientists scoffed at the idea that the 
earth could ever be destroyed in this manner. It was held as 
unbelievable that the very elements of the earth could or 
would "melt with fervent heat." But what have we learned? 
When the first atomic bomb was exploded during President 
Truman's administration at Los Alamos, New Mexico, 
scientists who dug beneath the site of the tower which had 
held the bomb (which tower completely disintegrated at 
the time of the explosion) found a la\'er of solid green glass 
eight feet beneath the surface of the ground. The elements 
had melted with fervent heat. Even a casual observation of 
the power of present-day atomic and hydrogen bombs — 
some of many megatons strength— would dispel doubt 
concerning the truthfulness of the above verse. 

Let us look next at Hebrews 11:3. "Through faith we 
understand that the worlds were framed by the word of 
God, so that things which are seen were not made of things 
which do appear." In essence this verse is saying that God 
created the universe without the use of pre-existent 

Let us consider modern views on the reality" of the 

With the opening of the fall semester, Mr. 
Robert E. Deniiison begins his twenty- 
eighth year of teaching and his fourteenth 
year as Registrar at Mid-South Bible College 
located in Memphis, Tennessee. He is a 
graduate of Northwestern Theological 
Seminary, Minneapolis. .Minnesota. .Most of 
his undergraduate work was taken at 
Memphis State University. In addition to 
being registrar. Mr. Dennison teaches a 
part-time load in the areas of philosophy and Bible. Before 
coming to Mid-South, Mr. Dennison taught five years in the 
Minnesota public schools and nine years at Southland Bible 
Institute, Pikeville, Kentucky. 

external universe. Just what is the basic component of the 
universe? Ancient philosophers who lived centuries before 
the birth of Christ pondered this question. They observed 
that ice melts and becomes water and then the water 
evaporates and takes an invisible form. They burned sticks 
and other materials and saw them disappear (changed to 
some other form). Early philosophers felt that because the 
change was always from something into something else, 
there must be something primary, something permanent 
which persists, something eternal which takes various forms 
and undergoes this process of change. The earliest Greek 
philosophers (Ionian philosophers) attempted to decide 
what this primitive element or "stuff of the universe" is. 
Thales believed the one basic element was water. 
Anaximenes believed it to be air. Heraclitus held for fire. 
These were not fanciful observations. They were sincere, 
intelligent conclusions (guesses) as to what the universe is 
made of. They were trying to solve the problem that 
philosophers refer to as "the problem of the one within the 
many." What is the one basic element of which the many 
forms of matter which we observe are composed? 

Now what do present-day scientists have to say? Recent 
discoveries in physics and astrophysics demonstrate that 
matter itself is not eternal but can be changed into radiant 
energy. Dr. Albert Einstein was firmly convinced and 
taught that if matter as we think of it could be made to 
travel with the speed of light, it would disintegrate and 
become energy. Discoveries in the structure of atoms have 
shown that atoms are composed of forms of electrical 
energy. Mass and energy seem to be manifestations of the 
same thing. Einstein's famous formula E = mc2 is merely a 
statement to this effect, that energy and matter are really 
equivalent. To say it another way, energy can be obtained 
from matter. 

Corroboration of this truth has been made during an 
eclipse of the sun. It has been observed that rays of light 
from the sun streaming toward the earth are bent in toward 
the moon while passing that body. Why? The only possible 
answer is that the gravitational force of the moon acting 
upon the light waves causes them to bend. Can gravity exert 
a pulling force on light waves? Evidently so. Then light 
must be a form of matter. Or we can state it another way: 
then light waves and matter are really one — just different 
forms of the same thing. Light is now known to have 
characteristics of both waves and particles. 

Sir James Jeans, the eminent British scientist, says in his 
book The Mysterious Universe, pp. 186-87: "Today there is 
a wide measure of agreement, which on the physical side of 
science approaches almost to unanimity, that the stream of 
knowledge is heading towards a non-mechanical reality; the 
universe begins to look more like a great thought than like a 
great machine." 

How can we explain such an astounding supposition? 
The existence of thought implies a thinker. Who is the 
thinker? We postulate God. How then did the universe 
come into existence? God, the thinker, thought of a plan. 
He put that plan into effect. "In the beginning God created 
the heaven and the earth .... And God said. Let there be 
light: and there was light." Where did the light come from? 
God made it — out of nothing. Whatever God thought and 
then said (for our understanding of the process) came to 
pass. And a physicist teaching in a university today can 
understand the logic and possibility of this, even though he 
may not believe the Biblical account. Most physicists would 
prefer to believe it all just "happened." 

When teaching these truths (at least scientifically 
affirmed as such) to my philosophy class, I am often asked 
the question: "If then, according to the view of most 
modern physicists, our bodies are really globs of energy 
manifest to us in a form we think of as 'matter,' why does 
my hand meet hardness when I touch a desk or table?" Mr. 
David Strain, a friend who graduated from the University of 
Tennessee with a degree in engineering, states that one 
possible explanation is that the wave-length of my body 
differs from the wave-length of the table to the degree that 
there is a repulsion which we sense as hardness. We have all 
observed this phenomenon when observing the attraction or 
repulsion a magnet has to metal. 

If matter and energy are really one (of one essence), 
then the basic component of both matter and energy has to 
be the same. Matter is composed of molecules. Molecules 
are composed of atoms. Atoms are composed of electrons 
and protons. When an atom is split, tremendous energy is 
released. The matter has disappeared. Matter has become 
energy. If matter can become energy, then can energy 
become matter? Can energy be changed back to matter? 
The scientists say "Yes." And they are working to 
accomplish this. When they have perfected the technique, 
they could conceivably be able to place a book in a 
machine in— let us say — New Orleans and an electrical 
switch be thrown. The book could disappear before their 
eyes (disintegrate) and immediately appear in a similar 
receiving machine in New York City. It is impossible for us 
then to believe that the molecules of Jesus' physical body 
were able to pass through the molecules of the wall which 
separated him from the apostles who were holding an 
assembly behind closed and barred doors (John 20:19)? 

It has not been easy to convince some that the Bible is 
speaking truth when it states: "Things which are seen were 
not made of things which do appear"; but modern science 
has provided the answer! Matter which to our eyes appears 
is really a form of energy. God created it all out of nothing. 

Do we dare lift our thoughts a little higher? Scientists 
believe that we are on the verge of a break-through into a 
fifth dimension, beyond even Einstein's fourth! If so, it is 
possible that there are other forms of life, perhaps 
intelligent, of a dimension different from ours, on other 
planets. It is entirely possible, believe these scientists, that a 
railroad train could be rushing through the very room in 
which you are presently reading, bearing intelligent passen- 
gers, without your being aware of their existence! After all, 
there are hundreds of radio waves in the room you are 
presently occupying, unfelt, unseen, unheard, unperceived; 
yet you know they are there because if you had a receiver 
turned on, you would obtain the music which they are 
carrying from stations hundreds and thousands of miles 
away. Could there not also be a railroad train traveling past 
you right now? What a remarkable age in which we live! 

Is all this hard for you to believe: If my grandmother 
who died in 1930 could have reappeared during the past 
few years when men were walking on the moon, would it 
have been easy for me to convince her that they were 
actually up there? Her doubts would not have changed the 
fact of the matter. Many of the theories of modern science 
which I read with interest in science fiction magazines when 
I was a boy have now become realities. 

If Dr. Einstein's theory is correct, that matter and 
energy are just different forms of the same thing— and the 
development of nuclear weapons seems to prove that it 
is — then modern science has solved the problem of "the one 
within the many." But the Bible in Hebrews 11:3 had the 
answer to the problem all the time. 

We mentioned at the beginning of this article that the 
Bible is not a book of geography, a book of astronomy, nor 
a book of science, but when it speaks in these areas it 
speaks correctly. We have just shown in two passages of 
Scripture the amazing exactness with which it does speak. 
Since it speaks authoritatively — though written centuries 
ago — in areas of modern-day science, can we not trust it to 
speak correctly when it speaks in the area of the salvation 
of one's immortal soul? When God states that an indi- 
vidual's eternal destiny is dependent upon his being in right 
relationship to God's Son, Jesus Christ, are we not being 
guilty of false reasoning to reject the witness of God's Word 
to the nece.ssity of being born again? 

But let us go on to a third and last portion of Scripture. 
In speaking of the return of the Lord Jesus Christ to earth, 
Paul states in I Cor. 15:51, 52: "Behold I shew you a 
mystery: we shall not all sleep, but we shall all be changed, 
in a moment, in the twinkling of an eye, at the last trump: 
for the trumpet shall sound, and the dead shall be raised 
incorruptible, and we shall be changed." Paul further 
describes this historical event of the future in I Thess. 4:16, 
17: "For the Lord himself shall descend from heaven with a 
shout, with the voice of the archangel, and with the trump 

of God; and the dead in Christ shall rise first; then we 
which are alive and remain shall be caught up together with 
them in the clouds, to meet the Lord in the air: and so shall 
we ever be with the Lord." Paul said further in II Cor. 5:8 
that he was "willing rather to be absent from the body, and 
to be present with the Lord." 

Now the Lord is in God's heaven at God's right hand. I 
used to meditate on the thought: Just how long does it take 
the soul of a Christian upon leaving the body at death to 
get to heaven. I had learned from the 12th chapter of II 
Corinthians that there are three areas designated as heaven: 
the immediate atmosphere, the heaven which contains the 
galaxies of stars, and a third heaven to which the Apostle 
Paul was caught up (in the body or out of the body he 
didn't know) to receive revelations direct from the Lord 
Jesus Christ. 

Modern astronomers believe that, as far as they compre- 
hend, the universe is endless. This means that God's heaven 
must be a great distance away. Will we travel at the speed of 
light (186,300 miles a second)? If so, it would take a great 
length of time to reach God's heaven for it takes eight 
minutes for the light to travel from our sun (our nearest 
and one of the smaller stars) to the earth. How long then 
from earth to God's heaven, out beyond the visible 

To my joy and satisfaction, a young engineer and district 
manager for South Central Bell in Memphis, Tennessee, told 
me that during his last year of studies at the University of 
Tennessee, a theoretical physicist lectured to them and 
informed them that scientists now know that an atom can 
be in one place and then suddenly be thousands or millions 
of miles away with no measurable transit time in evidence. 

When a boy in school I used to meditate in science 
classes about the tremendous speed of light — 186,300 miles 
a second. God knew before the worlds were created of a 
speed thousands of times faster than that — instantaneous 
travel throughout the universe which is millions and 
trillions and quadrillions and quintillions of miles broad. 

We are told in Acts 8:39 that when Philip and the 
Ethiopian eunuch were come up out of the water, "The 
Spirit of the Lord caught away Philip that the eunuch saw 
him no more." It is interesting that the meaning of the 
words "caught away" (herpasen in the original Greek) is 
suddenly and miraculously. 

My faith is strengthened tremendously when I see these 
ways in which modern scientific discoveries corroborate the 
truths of God's Word. When I find that the Scriptures speak 
the truth when discussing things of the natural realm, how 
can I doubt their truthfulness when they speak in the realm 
of the supernatural? 

B l< Y A M 

B L U E f R I M r 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

b li Y A 

Charles H. Robinson, Editor 

Vol. 8 • No. 1 • Winter Quarter, 1974 

A Report on Co7ttemporary Christian Thought Issued 'Quarterly by Bryan College 


by Ralph E. Maynard 

In Irian Jaya (formerly Dutch New Guinea) there are no 
trolley cars and one has to fly from place to place— or walk. 
To get into some of the remote mission stations of that fair 
land one must stretch faith to the limit as his Mission 
Aviation Fellowship plane is flown into narrow passageways 
with high mountains extending upward on both sides of the 
aircraft. One frequently encounters turbulence in such a 
situation, and it is never an enjoyable experience. 

I find, though, that some people seem not only to like 
but prefer this kind of a Christian life. Narrow and 
turbulent. "Narrow is the way that leads to life," proclaims 
one of their barmers. And to suggest that it is dangerous to 
rip Scripture verses out of context, and that at times an 
ounce of broadmindedness in the Body of Christ might win 
the day, is to render oneself anathema. "Compromise!" Of 
C.S. Lewis, that gem of a Christian whose broad mind God 
has used to bless, encourage and challenge thousands, a 
fellow missionary once remarked to me, "That man is a 
threat to my faith." While I admire the missionary's ability 
to recognize the situation, I think the problem lay not so 
much in Lewis' broad mind as with a missionary's narrow 
one. A narrow way is Scriptural; a narrow mind is pitiable. 

But are we not admonished to "contend for the faith 
once delivered . . .?" Contentious Christians- they're every- 
where, claiming Jude 3; looking at their Bible verse but 
overlooking their English lesson. Contend FOR the faith, 
yes. Contend IN the faith and— well, take a look with me at 
Galatians 5:15 in the Phillips translation (or are you like 
the preacher I recently heard who actually declared that no 

Ralph E. Maynard, '54, served three 
terms among the stone-age people of Irian 
Jaya (New Guinea) with the Unevangelized 
Fields Mission. In September of this year he 
joined the faculty of Philadelphia College of 
the Bible. He and Melba '55 now make their 
home in Woodlynne, New Jersey. 

modern speech translation is the Word of God): "But if 
freedom means merely that you are free to attack and tear 
each other to pieces, be careful that it doesn't mean that 
between you you destroy your fellowship altogether!" Or 
James 4:1 1, "Never pull each other to pieces, my brothers. 
If you do you are judging your brother and setting yourself 
up in the place of God's Law . . ." And then there's 1 Peter 
4:8. Or Romans 14:13. Or—, or—, or . . . there are loads of 

ReahsticaUy the Bible, seen in context, just doesn't seem 
to buy that Contentious Christian bit. Rather it has some 
strong words against it, except in the context of standing 
for the faith against its enemies. ITS; not ours! 

Having worked shoulder to shoulder with missionaries 
from quite diversified national and theological backgrounds, 
I've come to see first hand that God is somewhat bigger 
than I had realized, even imagined, when I first went to the 
field. Why, I discovered that He is somehow even able to 
use a Dutchman. And an Australian. And Canadians. And 
folk from Scotland. And England. And Germany, too. 
And— but that's enough. The shocking thing about it all is 
that these were real honest-to-goodness products of their 
respective homelands and not statistical results of 
Americanized missionary efforts. Thus, they represented 
everything theologically from Baptist to Covenant plus a 
generous sprinkling (or is it immersing) of some interesting, 
diversified and most un-American Fundamental thinking. 
And (brace yourself) God is using them! And blessing them. 
And making them a blessing to nationals and fellow 

This is in considerable contrast to some attitudes I have 
seen expressed on numerous occasions and in various ways. 
As an evangelical I am annoyed and at times incensed with 
some of the statements and activities produced by liberal 
theology. But I'm not one whit less disturbed by the 
evangelical missionary who voices strong objection to MAF 
flying powdered milk for health and kerosene for light to a 

group of German and Dutch missionaries because they 
believe in infant baptism, and then, when his own source of 
supply becomes limited, writes a letter to the Lutheran 
store beginning, "Dear Brother in Christ." (No implication 
meant or intended regarding Lutheran theology.) 

I have personally known Christian missionaries in Irian 
Jaya whose theology would never in this world fit into an 
American evangehcal pattern but who, because of their 
sense of calling, their love for Jesus Christ and their burden 
for lost souls, have been in circumstances wherein they 
were attacked by native warriors, and in at least one 
instance very seriously wounded. Enemies of the cross? 
Perhaps at this point those immortal words of Scrooge 
would be most appropriate: "Bah, humbug!" 

I think it's high time we take a serious look at this 
matter of narrow little-mindedness in the light of the whole 
atmosphere of Scripture. We tend to be so literal in our 
understanding of those verses (context to be hanged) that 
seem to support our many and varied pet interpretations, 
and so un-Samaritan (tip-toeingly passing by on the other 
side) of those portions that do not seem to lend us the 
support we need. Or worse, pretending that they're rubber 
verses and stretch, we pull, push, and twist them to our 
ILking^while condemning our publican enemies for doing 
the same. 

But if we dare pause long enough in our narrow 
dogmatic defensive campaign to take a serious look, we 
might just discover and uncover some enlightening and 
lightning answers, or at least partial ones, to such questions 
as. Why is it frequently so difficult to communicate to 
youth? (Perhaps they have finally seen through our 
miserable sham and simply tolerate but don't really believe 
us.) Or, How do we account for the mass movement to the 
charismatic? ("Satan" ... or could it be that maybe folk 
are simply unconsciously afraid of spiritual pneumonia and 
are forsaking the cool halls of proud exclusivism?) And the 
agony of realizing that in the gospel we have the remedy for 
the world's ills, but so few will accept it from us because 
they hear us sing, "AD one Body we . . .", while they hear 
us say, "My group alone is the Body, all the rest are 
scarecrows." Some of these scarecrows are stuffed with 
some pretty solid Christian faith and life experience. 

It's all well and good to talk about interpreting 
experience by the Word, but it then becomes essential to 
accept that Word as God gave it and not as we wish He 
would have. When experience seems to demonstrate the 
approval, blessing and endorsement of God, even in that 
other person's ministry and life, it seems to me we'd better 
at least be open-minded enough to do some serious 
re-evaluation of pet interpretations and party line dog- 
matics (this applies, of course, to all who are within the 
framework of the Body of Christ). Yet there are those who 
cringe at the thought of a re-evaluation 'bf their faith (I 
know because I've talked to them). But if their position is 
indeed THE one and stands the test of an honest, full, 
fierce re-evaluation, they have nothing to fear. But if it 
won't then it's high time for the critical examination; 
indeed, it's long overdue. "I've solidly held MY position a 
1— o— n— g time." Then it needs a check-up. Cancer may 
have set in since the last one. The truth we may have; a 
cultural interpretation we do have. 

I wonder if we reaDy— REALLY— reaUze, even in part, 
the extensive, intensive job to be done world-wide for and 

with Jesus Christ? Each of us looks to one day hear our 
Lord's "Well done, good and faithful servant." And yet if 
any of us actually believed that truth resides with us alone, 
about all we could look forward to would be a not-too- 
gratifying "Poorly done; you've reached so few (and turned 
off so many of those you did reach) that My house is left 
with a lot of empty rooms" (not too Calvinistic an 
illustration, but you get the point). 

Christ invites men, in Matthew 11:28, 29, right in the 
midst of their burdensome labors, to take His yoke upon 
them to get on with the job. Someone has said, "Christ 
alone can save the world, but Christ has not chosen to save 
the world alone." Strikes me that we'd better do some 
pretty heavy evaluating before we reject those who have 
accepted His challenge and have shouldered the yoke and 
are Christ's teammates. We would do well to incorporate a 
great deal more caution regarding calling "unclean" him 
whom He has accepted as His yokefeDow. 

"Narrow?" I suspect that it takes a rather broadminded 
Ox to invite any struggling failure to team up with Him so 
that he can learn of Him as together they move out to 
plough the field. 

Where God Guides He Provides 

(Continued from page 4) 

added opportunity to share our faith in the Lord with other 
members of the team who were not Christians. One of the 
team members, who had claimed to be an atheist through- 
out high school, received Christ on a beach in Thailand, 
while another came to know the Lord in a hotel room in 
Taiwan. How strange that these two fellows had to go 
half-way around the world to meet Christ face to face! 

One thing stands out in my mind above aU else when I 
think back now. We as Americans are so blessed with 
material things, and yet often these very things cause strife, 
discontent and unhappiness. In visiting with Oriental 
Christian families, we were impressed that these people, 
some living in almost primitive fashion, were happy even in 
their poverty. They seemed to trust the Lord to provide 
day by day. I asked myself why. Perhaps the answer lies in 
that they recognize that what they do have comes from 
God. We as American Christians need to take a look at 
ourselves and realize again that all we have comes to us by 
the grace of God, especially the wonderful salvation we 
have in Christ. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for capital 
expansion, makes the College de- 
pendent on a generous gift income. 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 

B R YAf 


by Dr. John E. Reed 

One of the great needs of all who claim faith in Christ is 
to learn how to cope with stress. The Apostle Paul spoke to 
the great problem of endurance under stress in his second 
letter to the Corinthians. Paul lived in a world characterized 
by spiritual darkness, evil, and satanic influence. The 
beloved Christians to whom he wrote were constantly 
under attack from these forces (1 1:3-15). Paul's letter was 
written to comfort and encourage these people. The 
Apostle also faced great stress himself. He knew suffering to 
the point of despair and was then living under the sentence 
of death (1:4-9). He had been pursued, beaten, and 
imprisoned (6:4-5). Paul had known hunger, thirst, and 
great aruxiety (11:27-29). He was aware that there were 
those in the church at Corinth who sought to undermine his 
ministry (1:12-24), and he suffered the ever-present reality 
of his thorn in the flesh (12:7-10). We may well ask what 
kept him going in the face of such adversity. 

In chapters three through five of 2 Corinthians Paul 
revealed his heart and provided a broad view of the 
underlying principles that gave support and confirmation to 
his life. In the third chapter Paul claimed the true Christians 
in Corinth as "letters of commendation" concerning the 
effectiveness of his ministry in that city. He then proceeded 
to point out that he felt no adequacy in himself to continue 
on under the stresses of life. His confidence was in Christ. 
God had done away with the old covenant of the law, 
which only produced death, and had given the glorious new 
covenant of the Gospel of Christ. Because of this Gospel 
Paul had reason to live. Because he had great hope in Christ, 
he could speak with great boldness. His message assured all 
who would turn to the Lord in faith that they would share 
in God's glory as they were transformed into God's image 
by the power of the Holy Spirit. 

Paul began chapter four of Second Corinthians with a 
strong note of affirmation. He didn't drop out under the 
burden of stress because he knew that his ministry in 
Christ's Gospel was able to bring new life to all who were 
open to its light. Satan might blind the minds of many 
people, but the true light still shone into the hearts of those 
who turned to God. This ministry of bearing the light of 
the Gospel of Christ was given to men who were weak 
"earthen vessels." This was done so that as the power of the 
truth changed men, all could see that it was not the one 
who carried the message that brought the change but the 
power of God Himself. 

Paul continued by speaking of his suffering and God's 
sustaining power. He might be down, but he was never out. 

Dr. John E. Reed, a 1951 graduate of 
Bryan College, holds the Ph.D. from Ohio 
State University. A former pastor, he is now 
associate professor of practical theology at 
Dallas Theological Seminary. He returned to 
Bryan in 1972 to appear on the program of 
the Summer Bible Conference. 

Paul recognized that if others were to experience life, he 
must experience continual death to self. Under the dis- 
cipline of this strenuous principle, Paul drew comfort from 
the fact that as he died to self the life of Christ became 
operative through his life. He and the ones who came to 
know God as the result of his ministry would ultimately be 
"raised up together" and be presented to God. This view of 
future hope kept Paul from "losing heart." He knew that 
the problems of the present were only slight in comparison 
to the glory of his future life with God. Paul went on in the 
midst of stress because he had something for which to live. 

In chapter five of Second Corinthians Paul reached one 
of the highest expressions of hope in Christ. He knew the 
certain hope of his "eternal house in the heavens." Whether 
he spoke of the heavenly mansions mentioned by Jesus in 
John 14 or of the resurrection body of which the 
indwelling Holy Spirit remains the pledge, his hope was sure 
and provided great courage. 

But Paul's concern was not what he was going to get in 
return for a life of dedicated service. The basis of his 
motivation was that he had Someone for Whom to live. 
Paul sought to please Christ whether by life or by death. He 
was aware that Christ was so concerned about the life of his 
followers that He kept detailed records of all that each did 
in the body. These records were to be the source of Christ's 
judgment of his followers' works, and from them would be 
presented proper rewards. Christ's concern over the details 
of Paul's life was an encouragement to Paul rather than a 

Paul sought to persuade men to be reconciled to the God 
Who loved them enough to die for them. This massive love 
of Christ motivated Paul to make a profound decision. 
Since Christ had died for him, Paul felt an obligation to live 
for Christ. His new relationship to his Lord enabled him to 
see things in a new way. Before his salvation, Paul saw 
Christ as an enemy. Since being saved, Paul saw Christ as 
man's most important friend. Christ alone could change 
men in the way they needed most to be changed. The 
change that made men new was based on the reconciling 
work of Christ. Jesus Christ had reconciled all men to God 
by becoming sin for them and dying for their sins in their 

Paul reminds all those who have come to God through 
Christ's work of reconciliation that they are to become 
ministers of reconciliation. Most men are not aware that the 
work of reconciling them to God has been finished by 
Christ. Christ's followers are appointed as Christ's ambassa- 
dors to get out the message that God loves them and wants 
to change them. Christ's ambassadors are to plead with men 
as the very representatives of Christ Himself. 

This ministry of reconciliation gave Paul great purpose in 
life and provided the courage to continue on in the face of 
extreme difficulty and stress. If we share Paul's type of 
Christian experience, we may expect to share his courage 
and purpose in the face of stress. The Christian has 
something to live for because he has Someone for Whom he 

Where God Guides He Provides 

by Doug Zopfi 

The telephone call from Chris Appel, a Christian coach 
from Arcadia High School (Cahfornia) that morning of 
March 26 was the thing which started it all. Would I be 
interested in joining an all-star basketball team which would 
tour the Far East this summer? I thought about it while he 
talked, trying to comprehend all he was saying at the same 
time— a 35-day tour of the Orient, playing basketball with 
local high school selection teams, junior national teams and 
several professional teams— a very busy schedule; but 
perhaps some free time each day for sightseeing- 
opportunity to share our testimonies in Oriental churches 
and to be a witness to those with whom we played. 

There was no question in my mind whether I was 
interested! The difficulty was that the difference between 
my personal bank account and the S 1500 required for each 
player amounted to approximately S 1400! 

I prayed for the Lord's guidance and asked Him to show 
me if he really wanted me to go. With iVlr. Appel's help, I . 
contacted friends, family, members of my church, busi- 
nesses, and service organizations. I spoke to various groups 
and told them of the possibility of the trip and the need for 
sponsors. I hunted up various jobs and acquired a few more 
callouses on my hands, trying to do my part toward raising 
the money. The response was almost nothing and I 
wondered if the Lord was saying, "No!" I prayed more 
earnestly, and as I did, the money began to trickle in. The 
day before our departure, June 29, 1 handed Mr. Appel the 
check for SI 500! 

I shall never forget our landing in Japan— 16 fellows, 6 
feet taD and over, about half of them Christians. What a 
miracle of God it was that we were there! Eighteen games 
later, having played basketball in Japan, Korea, Taiwan, the 
Philippines, Thailand and Hong Kong, I marveled again at 
the miracle of it all. The schedule was rough, and the 
basketball playing even rougher, but we were able to win 17 
of the 18 games we played, coming through it all with only 
a few more than usual black and blue marks. 

However, I marvel most at how much the Lord showed 
and taught me in those five weeks. As we visited churches, 
shrines, and temples in our free time, I became increasingly 
aware of the variety and yet similarity of the many Eastern 
religions. People still worship images which are tarnished 
and crumbling. They are all dead now and will be forever. I 
am thankful that I serve a living Saviour, who, now and 
always, gives His unbounded love and grace to all who will 
receive it. 

One of the highlights of the tour was a visit to one of the 

Doug Zopfi is a freshman at Bryan this 
year, having graduated from the Pasadena 
High School, Pasadena, California. His 
father, Kermit Zopfi, dean of students and 
assistant professor of German at Bryan, was 
himself a Bryan student for two years. Mrs. 
Zopfi is a clerical assistant in the Public 
Relations Department. Doug was selected to 
travel through the Far East with the 
Southern California High School Basketball 
A ll-Stars Team. 

many World Vision-sponsored orphanages for little girls in 
Korea. When our bus drove into the dusty playground, the 
orphanage appeared to be deserted. As we v/alked around 
we began to see small faces staring at us from behind trees, 
windows, bushes, and cracks in the doors. After consider- 
able coaxing, some of them came out of their hiding places, 
shyly and suspiciously, yet full of curiosity. The next two 
and one-half hours were unforgettable. It must have been a 
rare sight to them to see thirteen gigantic American 
basketball players attempting to win the confidence of one 
hundred tiny wide-eyed, five- and six-year-old Korean 
orphans. We sang to them, played games with them, and 
tried in every other way to communicate without speaking 
a word of their language. It was sad to realize that these 
little girls were totally alone in the world except for the 
love and security they found in each other. Looking into 
some of those big, brown eyes, one could not help but feel 
the hopelessness and emptiness in their hearts. Thank God 
for organizations such as World Vision which attempt to 
restore the spark of hope which comes with life in Christ. 

We had the privilege, too, of visiting, sharing, and 
fellowshiping with numerous missionaries and witnessing 
first-hand the fruits of their ministries. It was thrilling to 
see the enthusiasm and eagerness with which the Oriental 
Christians received the message of Christ. On several 
occasions, it was our privilege to worship and share our 
testimonies in these churches. 

Perhaps one of the most interesting and challenging 
aspects of the trip was the makeup of our own basketball 
team. Unlike previous college and Venture for Victory 
teams which have played basketball in the Orient, our tour 
was not designed to be a Christian outreach program. The 
emphasis of the tour lay mainly in promoting good-will 
between the people of the Orient and the United States. 
However, both of the coaches, as well as six of the thirteen 
players on the team, were Christians. Therefore, we had the 

(Continued on page 2) 

B R Y A M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 


Vol.8 • No. 2 • Spring Quarter, 1 974 
Charles H. Robinson, Editor 

A Report on Cot/temporary Christian Thought Issued Quarterly by Bryan College 

The Importance of Biblical Facts 
in Christian Education 

bv Brian C. Richardson, Ed.D. 

The institutional church in today's society is being 
severely criticized by both its friends and its enemies. They 
charge the church with failing to meet the demands of an 
exploding population, inadequacy in influencing the life of 
individual members, and seeming inability to significantly 
change the current social structures. 

The church is apparently unable to retain those born 
into Cliristian homes, much less reach those outside the 
church structure. However, when the majority of church 
members seem unsure of their beliefs and weak in their 
convictions, the above is a foregone conclusion. Those 
vitally interested in the ministry of the church must ask 
themselves how the church in today's society can carry out 
its God-ordained mission. 

An investigation of some Christian education objectives 
of Protestant churches across the country revealed that the 
primary objective in religious education is to change 
attitudes. Christian educators generally agree that if the 
church can change individual attitudes it will be able to 
change individuals and thus produce a changed society. 
These educators are correct in their assumption that until 

Dr. Brian C. Richardson holds the B.A. 
from Campbell College, and the M.R.E. and 
the Ed.D. from Southwestern Baptist Theo- 
logical Seminary. He joined the Bryan 
faculty in 1972, and is associate professor 
and chairman of the department of Chris- 
tian Education. He has previously served as 
a youth director, associate pastor, and 
minister of education. He is available 
through Bryan's Speaker's Bureau for 
engagements in churches, Bible classes, or 
other organizations. 

one's faith is consistently manifested by his conduct, he is 
of little value as a witness for the Lord he professes. To the 
world, inconsistency often is interpreted as insincerity. 
That is why the Apostle James said that faith is not real if it 
is not evidenced by good works. It is this current emphasis 
upon changing attitudes that led the leader of a recent 
writers" conference to proclaim "Our people know the 
Bible. Our job is to change their attitudes." 

It is my contention, however, that Christians do not 
know what the Bible teaches and this is the real source of 
the problem. Study after study has proven that even those 
who have been Christians for over twenty years and faithful 
in their church attendance, cannot answer most of the very 
simple, basic questions about the Bible. (See "The Scandal 
of Bibhcal Ilhteracy," by Richard Morgan in Christianity 
Today, May 7, 1965.) We must remember that it is not a 
natural possibility for any person to live the Christian life 
without the supernatural power of God. It is absurd to 
impress upon any individual his duty to fulfill the Christian 
standard and yet to leave him ignorant of the truth of the 
gospel which alone shows Irim that standard and convicts 
him of it. 

In taking the approach that Bible knowledge will bring 
about the kind of attitude changes that are desired, we 
must know if those who are more knowledgeable in Bibhcal 
content have developed what psychologists recognize as 
more mature attitudes. Studies which have been done 
attempting to show the relationship between a person's 
theological beliefs and his attitudes did not measure what 
he actually knew about the Bible but only what he said he 
believed. If a person said he believed the Bible he was 
classified as a fundamentalist but his actual knowledge of 
the Bible was never checked. Thus, for many, their 
profession of Christianity was much more an affirmative 

reaction to an echo than real "belief as this term is 
commonly used. 

The realization that knowledge of Biblical facts is 
essential to Christian growth and development makes more 
easOy understood any failure of the church to make a more 
meaningful impact upon today's society. People who are 
regular in Sunday School attendance are often assumed to 
know and understand far more about the Bible and the 
Christian life than they actually do. Mere attendance, 
however, does not assure learning of either facts or 

To focus in on the particular problem, 1,300 adults were 
tested to discover their factual Bible knowledge and the 
relationship between this knowledge and the attitudes that 
they held toward self and others. Inasmuch as Jesus 
emphasized that man is to love his neighbor as much as he 
loves himself (Luke 10:27), this study was limited to these 
two attitudes. Psychologists recognize that healthy atti- 
tudes in these areas are essential to good psychological 
health. Those adults, therefore, who are more knowledge- 
able in Biblical content developed what psychologists 
recognize as a more mature attitude toward self and others. 

Of the 1,300 adults tested, the majority were attending 
Sunday School at various churches across the country. • 
There were, however, smaU groups of seminary students, 
prisoners at. a major jail, people at a rescue mission, and a 
group of deaf adults tested. A Bible knowledge testl was 
given to all 1 ,300 adults and this was immediately followed 
by another test to measure attitudes toward self and 
others. 2 Since the psychological test was not developed by 
a Christian it provided great objectivity and makes the 
correlation discovered between Bible knowledge and atti- 
tudes highly significant. 

The information obtained from the tests was analyzed 
by an electronic computer. 3 The correlation obtained 
between the scores on Bible knowledge and attitude toward 
self was significant and positive, as was the correlation 
between Bible knowledge and attitude toward others. Both 
correlations were statistically significant to the extent that 
they could have occurred less than one time out of 1,000 
by chance alone (p> .001). This level of significance is much 
greater than the .05 level usually accepted by educational 

However, with the great emphasis placed on attitude 
development by higher education, perhaps the amount of 
formal education a person had obtained would influence his 
attitudes more than his Bible knowledge would. Or, perhaps 
the number of years a person had attended Sunday School, 
Vacation Bible School, or church training would have a 
great impact on his attitudes. The computer was also used 
to determine the true relationship between Bible knowledge 
and the attitudes cited when all 1,300 participants were 
treated as if they had the same amount of education, etc. 
When freed from the influence of all tested variables, the 
remaining correlations between Bible knowledge and the 
two attitude scores was still significant at the .001 level. 
Since this level of significance is, as already mentioned, 
much greater than that usuaDy accepted by educational 
research, there can be little doubt that the amount of 
factual Bible knowledge a person possesses is directly 
related to positive concepts of self and others. 

The weight of evidence from this investigation demon- 
strates conclusively the important relationship between 
Bible knowledge and Christian attitudes. However, there is 

one variable which the Christian educator must take into 
consideration that could not be tested. Ninety-eight per 
cent of those tested were professing Christians. The positive 
and significant correlation produced by this investigation 
between Bible knowledge and certain Christian attitudes is 
interpreted as saying, in the majority of cases, that the 
person who has more factual Bible knowledge has a greater 
desire to grow as a Christian. When this desire to grow is 
combined with cognitive Bible knowledge, the Holy Spirit 
has a foundation upon which He can build a more spiritual 
man, for Bible knowledge in the heart of a Christian must 
be acted upon by the Holy Spirit in order to produce 
Christian concepts. 

Cognitive mastery of the Bible is just one aspect of 
Christian education, but it cannot be isolated from the 
implications for Christian living that such knowledge would 
produce. The progressive philosophy of education has done 
us a disservice by minimizing the importance of knowing 
facts. Knowledge of the Bible is an indispensable part of the 
equipment of the Christian teacher. How can any Christian 
develop positive Christian attitudes and act upon them 
unless he has a thorougli knowledge of what the Bible 
teaches? The implications of this study are inescapable. The 
program of Christian education that fails at the point of 
communicating basic Bibhcal facts fails at the very be- 
ginning of the teaching-learning process. 

iThe Bible knowledge test used was "The Bible and You (A 
Test of Factual Knowledge About the Bible)." This test was 
developed and validated by the Sunday School Board of the 
Southern Baptist Convention. 

2The instrument used to measure the attitude one has 
toward self and others was developed by Emanuel Berger 
and published by Marvin E. Shaw and Jack M. Wright in 
Scales for the Measurement of Attitudes (New York, 
McGraw Hill Book Company, 1967). 

3 Detailed statistical information was not included in this 
paper but may be obtained by writing to the author in care 
of Bryan College. 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for capital 
expansion, makes the College de- I 
pendent on a generous gift income. " ^J^ , 
Therefore, the interest, prayers, and t-ULL- 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 



Cultural Relativism and Christian Truth 

by Charles R. Taber 

When was the last time you danced in church? Never, 
you say? Well, I haven't either. But I know people for 
whom dancing is a perfectly natural and appropriate way of 
worshiping God, just as singing is with us. But for us, 
dancing seems highly inappropriate in Christian worship. 
Why? The reason lies in the different function and 
significance of dancing in different cultures. In some 
cultures, as in the Old Testament Hebrew one, dancing can 
express sheer exuberant joy in the presence of God (2 
Samuel 6:12-15); in ours, dancing is exclusively social and 
often largely erotic in connotation. Does this mean that our 
culture is better, more spiritual, than others? Does God like 
our culture better than others? Of course not! 

One of the consequences of contact between peoples is 
an awareness of cultural differences. A natural human 
reaction in the face of cultural diversity is to compare, 
evaluate, and rank cultures. There are four possible atti- 
tudes which we can take, of which only the last is fully 

1. "Our culture is best; others are distinctly inferior." 

This attitude, which is called ethnoceiiTrism, is the most 
natural and spontaneous one, and is universal among human 
societies. It is an automatic product of the process of 
enculturation, by which each individual learns very early 
how to do things the "right" way and to avoid different or 
"wrong" ways. It must be emphasized that this process is 
absolutely necessary for the harmonious and fruitful 
participation of an individual in his society, without which 
he cannot fully realize his human potential. The individual 
who behaves in odd and unpredictable ways is a misfit at 
best and a menace to society at worst. Every society has 
ways of dealing with misfits, depending on the type and 
degree of deviance. I repeat, in order to function effectively 
in society, everyone must find socially approved patterns 
natural, normal, and right, so that he practices them 
spontaneously. In other words, tjiere ethnocentrism is not 

The problem begins when we absolutize this attitude. We 
aU react with amusement, increduhty, shock, or anger when 
we see the queer ways other people do things. But when we 
confuse our reactions with God's, when we identify our 
preferences and prejudices with God's wOl, then we are in 
trouble. Then other cultures become not merely queer and 

Dr. Chai-les Taber is visiting professor of 
World Missions and Anthropology at Mil- 
ligan College. He was for seven years a 
missionary in West Africa witli the Foreign 
Mission Board of the Grace Brethren. He has 
served as a translation consultant for the 
United Bible Societies in the same region. 
He has frequently served as a consultant at 
missionary conferences and has written ex- 
tensively in the area of language. 

inferior, but actually evil, to be eradicated and replaced 
with ours. In our society, this attitude is manifested in talk 
about America being a "Christian nation," and in the close 
link found in some circles between national jingoism and 
commitment to God. But identifying our finite, imperfect 
human culture with God's will is a form of what the Bible 
calls idolatry. No small part of the negative reaction in 
some countries against missions is a perfectly legitimate 
resentment of this form of religious-cultural imperiaUsm. 

2. A second attitude found in some circles is, "All 
human cultures are bad, and Christians must withdraw." 

This position of separatism leads to monasticism, either in 
its classical form or in contemporary Christian social 
ghettoes. It rests on a false understanding of the biblical 
teaching concerning Christian separation from the world, 
and represents an unbalanced emphasis on the "not of the 
world" to the exclusion of the "in the world" in John 17. 
Two virtually automatic consequences of this attitude are a 
very unlovely and unchristian self-righteousness and the loss 
of every effective channel of communication with people 
"out there" by which the gospel might pass. In other 
words, a true, full-orbed witness becomes practically 

3. A third position, increasingly popular in our day, is, 
"All human cultures are equally good." This is called 
relativism, and anthropological data lend it much support. 

Every culture comprises at least two basic components: 
(a) a definition of the highest good which human beings 
ought to aim for, and (b) a set of strategies and tactics for 
attaining this highest good. But it is noteworthy that every 
culture not only provides different strategies and tactics 
(the superficial differences in customs that are immediately 
apparent); it also, at a much more fundamental level, 
provides a different definition of the highest good. Thus, 
one culture may proclaim physical well-being, comfort, and 
health as the summum bonum; another may suggest that 
success be defined in terms of the accumulation of material 
goods; another may propose power; still another may prize 
above everything else harmony between the members of the 
society. In other words, since we are at the moment talking 
only about things "under the sun," there in no universally 
accepted definition of the highest good. 

In such a situation, it seems only fair to judge each 
culture, not in terms of the goals of some other culture, but 
in terms of how well it reaches its own internally specified 
goals. After all, we do not judge a knife by the same 
standards as a paint brush: they are designed to do different 
things. In the same way, if the people of a culture do not 
value material possessions of technological development, 
but do value social harmony, it is quite wrong-headed to 
condemn them for not having invented telephones or 
idohzed miUionaires. 

True, there are certain universals in human culture. In 
fact, the last six of the Ten Commandments find accept- 

ance across the whole of humankind; they are by no means 
peculiar to the Bible. But the various offenses which are 
there condemned— neglect of parents, murder, adultery, 
tlieft, perjury, and covetousness— are differently defined, so 
that in application they may look entirely unhke. A New 
Guinea headhunter can practice his avocation in tlie full 
conviction that he is respecting his culture's ban on murder. 
The African polygi,'nist respects the prohibition against 
adultery, as defined in his society, just as much as the 
American who marries several women in succession, with 
intervening divorces. 

In other words, if we judge each culture and its products 
strictly according to its own internal criteria, which is only 
fair, we are left with no basis on which to stand in 
condemning anything which is culturally sanctioned any- 
where. We are also minus any basis on which to justify 
Christian missions, as many people are not slow to point 

4. What is the Christian position? It is what I would call 
a position of realism, in that it is based on the facts as they 
are, rather than on an a priori view of the situation. The 
relevant facts, it seems to me, are the following: 

a. All human beings are, and in fact must be, enculturated. 
They leam patterns of thought and speech, values and 
skills, and so forth, without which they are not fully 
human beings. To force a person out of his culture is to 
do violence to Ms personal identity, which is biblically 
unthinkable . 

b. The Bible recognizes and accepts this fact, and makes 
use of it. Evidence can be seen along three lines. First, it 
is notable that the New Testament says virtually nothing 
about customs to be followed in many areas of life: 
clothing, food and drink, weddings, and so on. Though 
much is said about the inner spiritual significance of 
some of these things for the Christian, it seems to be 
taken for granted that in all external aspects the 
Christian will continue as before conversion. Second, the 
biblical message is couched, not in the tongues of angels, 
but in ordinary human languages, steeped in and 
identified with human cultures; in fact, this is a sine qua 
non for true communication. Finally, and most cru- 
cially, when the Eternal Son of God was incarnated, he 
did not come into some supercultural no man's land, but 
fully entered into and lived in a specific human culture. 
It was the only way he could be truly a man. 

c. Though every culture has higli ideals, every one falls 
short at many points; there are dysfunctions, tensions, 
and breakdowns. Though one can point to many 
pro.ximate causes, the ultimate cause is, of course, sin. 
Not only are the ideals of each culture inadequate from 
a divine standpoint, but there are numerous dis- 
crepancies between ideals and real behavior in all 
societies, our own included. Thus, all cultures are 
ultimately under the judgment of Godr But it must be 
emphasized that only God himself can judge on the basis 
of a vahd and absolute standard. None of us is in that 
position, especially in relation to cultures other than our 
own. Because of our inherent ethnocentrism. we must be 
extremely modest in claiming to know God's will for 
people of other cultures. 

d. WhUe all cultures, our own included, are under the 
ultimate judgment of God, for each person his own 
culture— provided it is a functioning culture— is better 
than any others. The purpose of the gospel is to 

transform a man within his culture, not to transpose him 
from one sinful human culture to another. It is thus our 
Christian duty to love and respect all men and to accept 
and respect their cultures. We have only to present 
Christ, and then to let his Spirit and his Word transform 
them from within, so that they become better Chinese, 
better Ghanaians, better Brazilians, better Papuans, not 
second-rate North Americans. Thougli there are areas in 
each culture which are in blatant contradiction to the 
gospel, it is almost always better, both as a fundamental 
principle and as a strategy, to let the Holy Spirit point 
these out to national Christians directly than to legislate 
from outside. 

e. Wlien the gospel takes root in a society, it will not only 
begin the process of transformation just mentioned. It 
will also develop culturally appropriate and congenial 
means of self-expression. Every aspect of the life of 
American churches is strongly colored by American 
culture: architecture, music, liturgy, organization and 
government, even theology. It is true that there have 
been efforts to justify some patterns, largely ex post 
facto, from the New Testament. But one has only to see 
how much more American churches of various de- 
nominations are like each otlier than like their de- 
nominational homologues in Europe to see how 
thorouglily American culture has conditioned the forms 
of expression of the American church. I am not 
condemning this fact; rather, I am underlining it and 
arguing its necessity. But the same pattern must prevail 
elsewhere: African churches, for instance, must develop 
African patterns of church life and worship rather than 
aping American churches. Only in this way will the 
church be truly indigenous as well as Christian. 

f. In our own culture, it is our Christian duty to participate 
actively in every area of life; to sense and attack root 
problems rather than symptoms, at both the individual 
and societal levels; in a word, to be salt and light in tlie 
world. In order to do this, we must be involved in the 
lives and interests of people and in the problems of 
society. It is no more possible for us to solve the world's 
problems from outside by remote control than it was for 
the Son of God. For the servant is not greater than liis 
lord, nor the disciple than his master. 

3 li Y A M 

B L U E f R 1 M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton. Tenn. 


B K ( A N 

Vol.8 • No. 3 • Summer Quarter, 1974 
Charles H. Robinson, Editor 

A Report on Contemporary Christian Thought Issued Quarterly by Bryan College 

Teaching Business and Economics 

in a Christian Environment 

bv Dr. Robert P. Jenkins 

The teaching of business and economics at Bryan College 
is premised on our belief that the Bible, rightly interpreted, 
is the only true guide for faith and practice because it is the 
plenary, verbally inspired Word of God, and we believe the 
Holy Spirit will use this Word to guide us into all truth as 
we seek His will. Therefore, our business and economics 
courses are based upon the teachings of the Bible. We speak 
without compromise or apology where the Bible speaks. 
Where the Bible is silent, we believe there is room for 
diversity of opinion within the body of Christ, but always 
in a spirit of true Christian love and concern lest we cause 
our brother to stumble. 

We believe, first that the Bible contains certain absolutes 
whose interpretation for business is beyond question, 
although there may be a few cases where their apphcability 

Dr. Robert P. Jenkins is professor of 
economics and head of the business depart- 
ment at Bryan College. He received his B.S. 
and Ph.D. from the Virginia Polytechnic 
Institute. He also attended the Ohio State 
University, the University of Maryland and 
Columbus Bible College. Prior to joining the 
Bryan faculty in 1972, he was an economist 
with the Economic Research Service in 
Washington. D.C. 

to a certain business practice permits discussion. An 
example is the command to be honest in our business 
deaUngs (I Thessalonians 4:6). We can never question this 
fact although there may be a possibility of disagreement 
over whether a certain business practice is dishonest. In 
those questionable situations the Christian must follow the 
guideline of Scripture to avoid all appearance of evil, even if 
this means exceeding the ethical standards of his particular 
industry (I Thessalonians 5:22). 

Second, we beUeve that certain principles laid down in 
the Scriptures are good guides to business and economic 
thinking. Interpretations of Biblical passages containing 
these principles and the application of them to our time 
and culture may be debatable. For example, we believe that 
the Bible clearly teaches that businessmen are justified in 
receiving a profit for their labor, risk and capital invest- 
ment. However, it is equally emphatic in teaching tliat the 
profit may not be earned illegally or by contributing to the 
moral degradation of others. No one should use his 
Christian profession or special position in the church 
primarily as a means toward the earning of profit. The right 
to own and use private property is basic and is taught in the 
tenth commandment and in many other Bible passages 
(Exodus 20: 17; Ephesians 4:28). 

We also base our teaching on the Scriptural principle of 
individual responsibiUty to God for stewardship of our 

time, talents and opportunities. The modern tendency to 
shift responsibility to society for our failures and welfare 
does not harmonize with Biblical principles. We are careful, 
however, to avoid using this principle of individual responsi- 
bility to justify our individual or collective failure to help 
those less fortunate than ourselves (James 2:14-16; I John 
3:17; Galatians 6:10). 

Man is by nature and choice a fallen sinner. Apart from 
the saving grace afforded in Jesus Christ, he tends not to 
good but to evU. The hope, therefore, of reaching ultimate 
solutions to our social and political problems by pohtical or 
economic means is futile (Romans 3:7). This principle does 
not interfere with our responsibihty as Christians and good 
citizens to seek to elect good government officials and 
cooperate with them (Romans 13; I Timothy 2; Titus 3; 
Daniel 4:25; Hebrews 13:17; Titus 3:1). It does not 
diminish our duty as business and political leaders to be 
honest and diligent in our public service. 

The command to "let all things be done decently and in 
order," applies to our methods of business practice. We also 
recognize that greater than any other principle is the Law 
of Love, first toward God and also to our fellow man in 
God's name (I Corinthians 13; Matthew 22:36-40; Galatians 

Although every professor and student has some unique- 
ness of opinion and philosophy, the general thrust of our 
instruction is toward a responsible conservatism. Rather 
than simply refusing on philosophical ground to consider 
problems, we try to find solutions that utilize the principles 
of the free market, with its blessings of individual choice 
and freedom. A problem often is neither liberal nor 
conservative; but solutions can be proposed from either a 
liberal or conservative viewpoint. Too many conservatives 
have simply opposed any consideration of certain problems 
by defining them away. Thus liberals have appeared to be 
the only people who care enough to try to find solutions 
while conservatives appear to be simple resistors of progress 
and uncaring hypocrites. It is possible to see problems in 
many political and economic areas such as international 
development and trade, availability of medical care, pover- 
ty, environmental pollution, problems of the aged, and 
abuse of drugs, and to offer free-market alternatives to 
those sociaHst solutions usually offered. Although these 
free-market alternatives are often not Biblical directives, 
they are consistent with the basic Scriptural principles of 
individual responsibOity and the fallen, sinful nature of 

We teach that Christians should avoid the tendency to 
see their goverimient as an enemy by developing an "us 
and them" attitude (Romans 13:3-4). Our support of the 
free market does not blind us to the fact that there is a 
proper role for government in our highly sophisticated, 
urbanized society and shrinking world. We do not oppose 
government per se— only where it assumes a role more 
properly served by the free market or by an individual, his 
famOy, his school or his church. 

Christian students of economics need to be discriminat- 
ing in their support of particular individuals and issues. 
There is "the ever-present danger of laying exclusive claim 
to the authority of Christ and His Word for views and 
programs that are in fact shaped at least as much by one's 
own economic, ethnic, social and physiological situation as 
by Biblical exegesis ... we should take care to distinguish 
between the explicit commands of God and the inferences 

we draw— however compelling they seem— in applying these 
commands to the issues of our time."l 

We encourage our students to look at issues, to weigh 
the pros and cons of each issue, and to avoid assigning 
moral and immoral labels to non-moral issues. We suggest 
that students identify those groups who support and those 
who oppose certain solutions to a problem in order to try 
to correlate possible benefits or losses by these groups with 
the particular solutions they advocate. 

We teach our students that reproach is brought upon the 
name of Christ by one's advocating on Biblical grounds 
certain political actions having little relation to evangelical 
Christianity (James 3:1). Supporting in the name of Christ 
people and causes diametrically opposed to historic Christ- 
ianity because they have a common political bond, belief, 
or cause is equally unscriptural (I John 4: 1-3; Galatians 1 :6; 
Hebrews 13:9; II John 7-11). 

Perhaps the largest potential contribution of Bryan's 
business department can be in the area of ethical behavior 
in business. God promises special wisdom (including busi- 
ness management wisdom) to those who commit their ways 
to Him. Yet, we believe that our greatest contribution will 
be not in training more skillful businessmen than those 
coming from secular business schools. Rather, we feel that 
what the market needs is a clearer definition of Christian 
ethical behavior. Many respectable industries and pro- 
fessions are pursuing practices which are ethically doubtful. 
Witness the questions being raised about certain business 
promotional activities, certain political activities, and the 
agony of the legal profession concerning Watergate. The 
world is searching for a basis for ethics. The Christian 
businessman and professional has a chance to provide the 
standard, for he only has a solid base not subject to the 
shifting sands of sociological norms. We beheve that these 
Biblically based standards will not only ease the ethical 
burdens of business but that those who display such 
standards will prosper, particularly if they remain faithful 
to their Lord and to their vocation (Romans 12:11). 

^Editorizl, Christianity Today, May 10, 1974 issue, p. 33 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap between what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for capital 
expansion, makes the College de- j 
pendent on a generous gift income. "^ 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 



by Laurence C. Walker 

Years ago I heard an engineering professor remark in an 
offhand way that the Cliristian has a peculiar obligation not 
specifically noted in Scripture. "He must, if his testimony is 
to count for much, be expert both in his professional 
vocation and in his knowledge of the One he confesses to 

That instructor on a state university campus where 
Christian apologists were in short supply was qualified to 
make such a comment. Later he became the dean of an 
engineering school and then president of a Christian coDege. 

Even to the casual observer it seems obvious that 
Christians— I prefer Christ-ones for emphasis— are now being 
placed in assignments of significance to a degree unprece- 
dented in recent generations. One finds them in elective and 
appointive governmental positions, in upper echelons of 
business, and in communications. This new visualization 
includes the university. 

A generation ago a secular college would have been 
fortunate to have one per cent of its faculty of evangelical 
persuasion. Ten per cent may not be unusual today. But on 
these academicians, just as on His servants outside the ivy 
walls, is a weight of responsibility not shared with 
nonbelieving counterparts. 

A Cliristian should try to be the best in his field, witliin 
the limitations of liis ability, though he may seldom 
succeed. Thus an engineer should be the best engineer as 
well as literate in Christian affairs, the political scientist 
should be among the wisest of statesmen as well as 
knowledgeable about the Bible, and the forester should be a 
master in his field as well as a qualified respondent to those 
who inquire about Christian theology. 

We will not persuade a soul if our professional reputa- 
tion doesn't match our confessional dictation. The non- 
believer descends as swiftly as the vulture to devour the 
dying rodent if our vocational credibility does not, for a 
moment, equal our consecration. 

How does one attain to expert status in two such diverse 
fields of endeavor? Effort. Endless reading. Ceaseless study. 

Previously in these pages we have discussed the Biblical 
attitude toward work, and on another occasion the role of 
Christ as motivator. We now rely again on these attitudes, 
requesting "without ceasing" that Christ be the motivator 
of our secular effort and that our secular work therefore 
not be slovenly performed. 

Pragmatically, it may mean less time in outwardly 
Christian pursuits. The professor, no less than the student, 
may prefer tlie fun of fellowship to the lonely discipline of 
thought and laboratory work. It is easy to rationalize that 
the former is "for the Lord." The student neglects his 
studies because he's busy witnessing, and he fails the 
course. (Though he almost always says, "the professor 
failed me.") 

Likewise, Christians beyond their college years may, and 
do, fail to recognize even then that reward, or lack thereof, 
is earned. Too frequently the cause is attributed to 
conviction ("the boss dislikes Christians") when the reason 
is really a lack of dedication. 

The Puritan work ethic, now long lost in the land of 
leisure, will need to be revived if those who sign this 
column and those for whom it is written are to labor 
effectively in the dual role of secular and Christian servant. 
It is so that "in all things He may have the preeminence." 

For our work to be done "decently and in order" is 
indeed Biblical. I like to think Paul was first class among 
the journeymen tentmakers. How else could he have had 
the temerity to write to the philosophical speculators of 
Colossae; "Whatsoever you do, do heartily, as to the 

By Dr. Laurence C. Walker, dean of the school of forestry at 
Stephen F. Austin State University, Nacogdoches, Texas. Reprinted 
from The Presbyterian Journal, Febuary 20, 1974. Used by permis- 

As a New Faculty Member Sees It 


Robert W. Spoede, assistant professor of 
history and social science, joined the Bryan 
facultv in the fall of 1973. He holds' the 
B..A. from Texas A. & M. College: the M.A. 
from Hardin-Simmons University: and the 
Pli.D. from The College of William and 

More and more as my days as a member of the Bryan 
faculty turn into weeks and the weeks into months I have 
come to appreciate the sacrifices and steadfastness of those 
who have preceded me here. As I enjoy the comfort and 
attractiveness of the new offices and the Lion's Den, I 
occasionally remember those who have served in the same 
capacity in which I am now serving but in far less favorable 
circumstances. The question then comes: Why did they 
stick it out and buUd this institution almost literally brick 
upon brick? The answer that came just as quickly, however, 
was that they sought to serve neither man nor institution 
but the Lord Jesus Christ in the station where they had 
been placed. 

Following instantly upon this came the thought that the 
good things that serve the Lord are built in just that 
way— brick upon brick in the case of buildings— precept 
upon precept in the case of people determined to serve 
their Lord. And it seems historically true that man seeks 
after God when he (man) is in need but in times of plenty 
turns away. Thus wliile we all want Bryan College to 
prosper we surely must remember to pray that He will keep 
us stedfast in our trust upon Him and not on the power or 
reputation of this college. 

Further, it seems that we must also not expect too 
immediate results as we attempt to assist in the building of 
young lives here at this school dedicated to the service of 
Christ. They too are buUt slowly— precept upon precept— 
and few there are that spring to maturity overnight. 

Finally the warmth of tlie welcome here warrants sincere 
gratitude. Never have I felt that I was in the midst of 
strangers or that I was a "new boy" who needed to bide his 
time before speaking (although that would probably have 
been a good idea for me). 

-Robert W. Spoede 


hy Bob Andrews 

Nearly everywhere in the New Testament it is assumed 
that Christians know what the will of God is. Therefore, the 
common BibUcal command is to "do the will of God." In 
order to enter the kingdom of heaven do the will of God 
(Matthew 7:21). Be willing to do the wUl of God if you 
wish to know whether or not Jesus' teacliing is of God 
(Jolm 7:17). Christians are told to prove the will of God by 

Robert D. Andrews is dean of men at 
Bryan and part-time instructor in the Divi- 
sion of Biblical Studies. He is a 1967 
graduate of Bryan College and also holds the 
M.Div. degree from Trinity Evangelical 
Divinity School. This article is part of a 
message Mr. Andrews gave iii chapel re- 

not being conformed, but by being transformed; then they 
are told that the wUl of God is what is acceptable and 
perfect, and good (Romans 12:2). We are told not to be 
foohsh, but to understand what the will of God is 
(Ephesians 5:17), and in Ephesians 6:6 we are commanded 
to do the wiU of God. The Epistle to the Hebrews talks 
about having done the will of God; this assumes that we 
know what it is (Hebrews 10:36)! Then there are several 
passages that say specifically what the will of God is. "Give 
thanks always" (I Thessalonians 5:18). Do right and 
therefore sUence foohsh men (I Peter 2:15). These are both 
preceded by the statement that "this is the will of God." 

The Bibhcal e\idence seems abundantly clear that in 
everything that matters we know aheady what the will of 
God is. This helps us to crj'stalize our thinking about the 
wiU of God. There are two steps to consider: (1) if we 
know it, we should do it, and (2) if we don't know it, it 
doesn't matter what we do! In aU the really important 
aspects of Christianity we already know what the will of 
God is. The problem, is not one of discovering the wiU of 
God; it is doing the wiU of God. 

Any decision that carmot be made on the basis of doing 
what we know to be the wiU of God, can be decided on the 
basis of point two above— if we don't know it, it doesn't 
matter what we do! If it really mattered, God would have 
told us what to do. But in the absence of such direct, 
inspired, propositional revelation we are to use common 
sense. Whatever usually helps us to make decisions should 
be used in this case. Don't hesitate to decide and then 
woefully declare that you don't know the wiE of God. 
Make a decision and do it! 

"But does this mean that God doesn't care about the 
smaller decisions in my life?" No, not at all. All it means is 
that God hasn't told us what to do. Therefore, there is only 
one way to find out what to do: do something. If the 
decision is wrong (against the wiU of God), God wUl block 
it. But you'U never know until you decide somethingl This 
stage in decision making is like driving a car. Steering a 
parked car is hard. Get the car moving first; then the 
steering is eas}'. Get moving. Make a decision. Have faith in 
the sovereignt}- of God. Stop gi\'ing the lame excuse that 
you don't know what the will of God is. 

B R Y A M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 

Non-Proftt Organ. 

US Postage 


Dayton. Tenn. 

Permit No. 18 



B \i Y A M 

B I U £ f» R ^ M T 

Vol.8 • No. 4 • Fall Quarter. 1974 
Charles H. Robinson. Editor 

A Report on Contemporary Christian Thought Issued Ouarterly hy Bryan College 

The Social Gospel and the Black Preacher 

Br William L. Banks 

From THE BLACK CHURCH IN THE U.S. by William L. Banks. 
Copyright 1972. Moody Press, Moody Bible Institute ofOiicago. 
Used by permission. 


The post-World War II period has brought dramatic 
changes in tlie religious hfe of the American Negro. 
Emphasis is on the social gospel, the institutional-type 
church, the civO rights struggle, economic boycotts, black 
power, black reparations, and black theolog\', which are 
some of the major thrusts of the present era. 

The first thing we are bound to ask regarding the social 
gospel is. What is tlie role of the church? and How is this 
role detennined? The church or local assembly is the place 
where Christians come together in order to fellowship, 
pray, study the Bible, worship and praise God in spirit and 
in truth; we are to receive instruction and exhortation to 
witness and present Christ even^where— at home, school, 
work, or play. 

REV. WILLIAM B.ANKS is pastor of 
the Union Baptist Church, 
Philadelphia, Pa.: radio Bible teacher, 
part-time member of evening school 
faculty of Manna Bible Institute and 
of day school of Philadelphia College 
of Bible. Author of numerous Gospel 
tracts, "Soul Food," "Search for a 
Black Saviour," and others, and 
author of several articles and books, 
including, THE BLACK CHURCH LA- 
.MET JESUS, both by .Moody Press. 

He was one of the principal speakers at Bryan's Summer Bible 

Conference this year. 

It is a fact that the gospel of Jesus Christ has social 
imphcations. This cannot be denied. And that Evangelicals 
need to be more concerned about society as a whole is a 
criticism we accept. But to strike the proper balance and 
emphasis seems to be a difficult task. Moberg. for e.xample, 
fails to see the New Testament priority when he states. "It 
is only as persons are born again by the Holy Spirit that 
they become spiritual chOdren of God, but the gospel of 
Jesus Christ has far-reaching social implications . . . Soul- 
winning and social concern go hand in hand in the Christian 

Social concern should never be put on the same level 
with soulwinning. God's kingdom and God's righteousness 
in Christ are stiQ to be sought first. The failure to 
understand and obey the Word of God, our only source for 
determining the role of the church and its primary 
emphasis, is at the root of the social gospeler's dilemma. 
Take, for example, the institutional-type church. It is really 
not too far from the description of the "Negro church" 
given by DuBois at the turn of the centurv". Thus, the 
emphasis is not new. But. in keeping with the general trend 
in .America, some blacks have become overly occupied, 
indeed, almost obsessed, with the physical, the material, the 
temporal, the here and now. They see as the ideal church 
the one that is "doing something"— the institutional type of 

Major projects found in these kinds of local assemblies 
are: credit unions, consumer-information bureaus; job 
training and job opportunity or placement services: Boy 
and Girl Scout troops: bowling or basketball teams and 
interchurch leagues; day-care centers, nurseries, Get-Set or 
Head-Start programs; tutoring classes; old folks' homes; 
ambulance corps and blood banks; sewing factories, special- 
izing in choir and clergy robes; low-rent housing projects, 
cooperative apartments and supermarkets; legal aid; pre- 

natal and birth-control clinics; community centers open for 
recreation, some including even chaperoned dancing. And 
so it goes. 

Many of these things (not all) are good— in their places. 
But is the church "their place"? And why is it true that in 
the majority of such institutional-type assemblies the gospel 
of Jesus Christ is not preached? 

^ ^ ^ ^ ^ 


What about the "whole man"? God Himself has or- 
dained a division of labor under which each man has a job 
to do, and each has his own calling. To ignore this fact is to 
be impractical and, for all their efforts at practicahty, those 
who fail to understand human nature from the Bible 
perspective find that their efforts are doomed to failure 
from the start. I wouldn't go to my dentist to have rubber 
heels put on my shoes. I wouldn't go to my automobile 
mechanic to get a shot of penicillin. Each man has his own 
work, and in this sense he cannot be all things to all men. 2 
No man is smart enough for that. Albert Schweitzer was a 
brilliant man; author, philosopher, missionary, organist and 
organ buOder, musicologist, medical doctor, theologian. 
Yet, with all his brilliance, his theology leaves much to be 
desired. So not even the genius is able to satisfy every 
aspect of man's needs. 


The preacher has not been called by God to be a 
politician, lawyer, civil rights activist, antipoverty cam- 
paigner, etc. The apostles would not leave their work to 
serve tables. "It is not desirable for us," they said, "to 
neglect the word of God in order to serve tables" (Acts 6:2, 
NASB). The role of the Christian preacher has not changed 
since the days of Paul because the human heart has not 
changed. It is still deceitful. We are still born in sin, shaped 
in iniquity, and in dire need of a Saviour, who is Jesus 
Christ alone. Electronics, computerization, laser beams, 
heart transplants, supersonic flights, and lunar landings have 
not changed the human heart one iota. No matter what else 
we obtain in life, we need God, for God has so fixed it that 
we are not to live by bread alone. 

The primary and most essential need is that of the soul 
and spirit. And I think the black man has to be asked all 
over again. What shall it profit a man, a black man, to win 
the whole world and lose his own soul? Too many 
preachers are leaving the work God called them to do, and 
they are seeking to accomplish something He did not call 
them to do. I do not question their sincerity or impugn the 
motives of any who disagree with me, but when a minister 
begins to emphasize the temporal, the mundane, the purely 
physical and racial, rather than the spiritual and the eternal, 
he undermines the work of Christ and the purpose of the 
Holy Spirit. 

The social gospeler who thinks that changing the 
environment and raising the standards of living is the 
answer is badly mistaken. It cannot be proven that better 
environment produces better morals. Nor are poor people 
the worst moral characters. The social-gospel preacher must 

learn that he has been called to deal with that part of man 
which is most important. He must not prostitute his calling 
by dabbling in politics or stressing the physical aspects of 
life. Failure here will show that he does not fully 
understand the honor bestowed on him by God who called 
him into the Christian ministry. What most men mean when 
they say the "whole man" is the physical and material part 
of man. Without proper spiritual guidance the "whole man" 
suffers. This is the way God made us, and it is foolish to 
buck it by majoring in minors. Dr. Hugh Thompson Kerr 
said that we are sent not to preach sociology but salvation; 
not economics but evangelism; not reform but redemption; 
not culture but conversion; not progress but pardon; not 
the social order but the new birth; not an organization but 
a new creation; not democracy, but the Gospel; not 
civilization but Christ; we are ambassadors, not diplomats. 

Don't get the idea that the evangelical Christian minister 
is unmindful of bad conditions; no Christian in his right 
mind approves of rioting, slums, prejudice, racial bias, or 
segregation; nor are we unmoved by war, poverty, crime, 
hunger, and unemployment. But the preacher should know 
that the root of these evils is sin. For example, one root of 
poverty is laziness; another root is greed. As long as there 
are lazy men and greedy men, there will be poverty. And 
the preacher is called to deal with the root, not only the 

All attempts to improve society will fail unless the hearts 
of men are changed. Boycotts or selective patronage, sit-ins, 
picketing, and mass demonstrations are all carnal weapons 
of the world, calculated to achieve certain carnal, external, 
materialistic ends, but which have no beneficial effect upon 
the heart. All action by Christians which is unconcerned 
about a man's soul, unconcerned whether he accepts the 
shed blood of Christ, of necessity is an action which 
belongs to this world system, a system which is evil, passing 
away, hates Christians, and is ruled by the devil. 

1. David O. Moheig, Inasmuch, p. 18. 

2. Indeed, 1 Corinthians 9:22 must not be taken out of 
context: "I am made all things to all men, that I might 
by all means save some." 

Bryan's effort to keep tuition and fees at a 
minimum level results in a gap betw^een what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for capital 
expansion, makes the College de- I 
pendent on a generous gift income. ^ 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 

B R YA' 


The last quarter of a century has produced an emotional 
upsurge against capital punisliment. Several state legisla- 
tures abohshed the death penalty. But, the soaring crime 
rate in our country which has accompanied the widespread 
suspension of capital punishment has caused a few legisla- 
tors to reconsider the issue, and return the death penalty to 
their statute books. Some sincere Christians, admitting that 
capital punishment suited the Old Testament economy, 
have alleged that the practice is inconsistent with Christ's 
law of love in the New Testament. 

A correct understanding of the validity of capital 
punishment is, therefore, impossible when the Old Testa- 
ment teachings on the subject are held to be irrelevant or 
abrogated. The New Testament has its roots in the Old 
Testament. "The new is in the old contained; the old is by 
the new e.xplained." 

Before the law was given, before Moses, before 
Abraham, God said to Noah in Genesis 9:6, "Whoso 
sheddeth man's blood, by man shall his blood be shed; for 
in the image of God made he man." Opponents of capital 
punishment should consider the reason this law was given; 
"for in the image of God made he man." God has here 
placed His Own estimate of value upon human life. To 
abolish capital punishment is to reduce human life to a 
lower value than that placed upon it by the Creator. No just 
atonement for the taking of human life can be rendered 
except that the one who has taken life forfeit his own life. 
The reason for this is not for the punishment of the culprit, 
nor even primarily as a deterrent and example to others— 
but for justice! 

The death penalty is of perpetual obligation because it 
was given to Noah as the second federal head of the human 
race. It was not therefore intended for any particular age or 
nation only. It was given by the Creator to the human race 
as such. It has never been repealed! Like the law of the 
tithe, it ante-dated the ceremonial law though incorporated 
in it, and therefore its obligation did not cease when the 
ceremonial law was annulled. 

There are, moreover, clear recognitions in the New 
Testament of the continued obligation of the divine law of 
capital punishment. Jesus Christ chose the capital punish- 
ment of His day, crucifixion, as the instrument whereby He 
would save lost men. He became the victim of capital 
punishment because capital punishment is what our sins 
deserved. Could Christ have rendered a satisfactory atone- 
ment for our sins had He not died on the cross but instead 
had been only sentenced to life imprisonment? 

Two thieves were crucified with Christ. One said to the 
other: "We indeed are justly condemned; for we receive the 
due reward of our deeds." Christ neither rebuked nor 
corrected this man for his statement. He let it stand! 
Moreover, Christ did not give the two thieves deliverance 
from their crosses, though they implored Him to do so. He 
gave the believing thief Paradise, which was far better. He 
permitted the unrepentant thief to die in his sins. 

Any murderer who is executed for his crime is not 
without his opportunity for redemption; for "whosoever 
shall call upon the name of the Lord shall be saved." The 

repentant thief on the cross was redeemed, a triumph of 
God's love. He went on to die to satisfy God's justice. Thus, 
justice and mercy kissed each other. His unrepentant 
companion could have been redeemed on the same basis, 
but he would not. 

Dr. Jacob J. Vellenga (Th.D., Southern Baptist 
Seminary), writing in Christianity Today (October 12, 
1959), states: "The argument that capital punishment rules 
out the possibility of repentance for crime is unrealistic. If 
a wanton killer does not repent when the sentence of death 
is upon him, he certainly will not repent if he has 20 to 50 
years of life imprisonment ahead of him." 

God tempered justice with mercy, but He did not 
abolish justice. "God so loved the world," John 3:16 
declares, "that He gave His only begotten Son . . ." God's 
love operates in human redemption through Jesus Christ, 
our substitute and sacrifice. We are redeemed because Jesus 
Christ died in our place, a fact which recognizes that love 
does not supersede justice nor void it— but tempers it. There 
is nothing inconsistent with God's love in the execution of 
a murderer. God's love is manifested even to him through 
Jesus Christ and proffered to him and to all alike in the 

Vellenga (ibid.) says again: "The law of love, also called 
the law of liberty, was not presented to do away with the 
natural laws of society, but to inaugurate a new concept of 
law written on the heart where the mainsprings of action 
are born .... Love and mercy have no stability without 
agreement on basic justice and fair play. Mercy always 
infers a tacit recognition that justice and rightness are to be 
expected. Lowering the standards of justice is never to be a 
substitute for the concept of mercy. The Holy God does 
not show mercy contrary to His righteousness, but in 
harmony with it. This is why the awful Cross was necessary 
and a righteous Christ had to hang on it." 

The Apostle Paul also died as the victim of capital 
punishment. In his defense before Festus, the Roman 
governor, Paul said (Acts 25:11), "If I be an offender, or 
have committed anything worthy of death, I refuse not to 
die!" Would Paul have made such a statement if he believed 
capital punishment to be immoral? 

In Romans 13:4, the Apostle Paul speaks of law 
enforcement officers, calling them, "ministers of God to 
thee for good," and adding: "But if thou do that which is 
evO, be afraid; for he beareth not the sword in vain: for he 
is the minister of God, a revenger to execute wrath upon 
him that doeth evil." The weapon of the peace officer is the 
symbol of the power of capital punishment invested in the 
enforcement officer. Else why should he be called a 
"revenger" (Gr., ekdikos), a punisher, one who carries out 
justice? He is therefore to be feared by all evildoers, 
because he is invested with governmental, yea, with divine, 
authority to maintain orderly government, and if necessary, 
to take life under the proper circumstances. This principle 
applies also to judge, jury, and executioner, so that none of 
them incur guilt by carrying out the death penalty upon 
one who justly deserves it. 

This, then, is the confirmation in the New Testament of 
the irrevocable law first given by God to Noah: "Whoso 
sheddeth man's blood, by man shall his blood be shed." Far 
from its having been fulfilled or having passed away, it is 
here by our Saviour and by the Apostle Paul upheld and 
substantiated as for every day and age, including our own. 

The Biological, 



By Bob Andrews 

This is the second insrallment in a series begun by Mr. Andrews 
in the last issue of BLUEPRINT. Tlie series will be concluded in 
the spring issue. 

There is nothing more certain than the will of God. The 
Bible is full of references that say, "This is the will of 
God." In most instances God tells us exactly what He wants 
us to do or not to do. In doing the will of God. the first 
step is to be certain that one's life-style conforms with' 
these clear, specific instructions as to what God expects. 
The dating-marriage-sex relationship that God commands in 
Scripture is perhaps the most dangerous part of God's will 
for Christian young people. Dangerous because young 
people usually don't want to hear what God has to say 
about the proper way to conduct a Christian courtship. 
What they don't know in this case can hurt them. It may be 
that they refuse to heed God's explicit instructions because 
they beheve that it is old-fashioned to be careful about 
physical relationships while dating. That is why I beheve 
that the best approach to this topic with young people is to 

Robert D. .Andrews, dean of men at Bryan and part-time 
instructor in the Division of Biblical Studies, this summer 
received the degree of M..4. in college student personnel 
services from Tennessee Technological University. .4 1967 
graduate of Bryan, he also holds the M.Div. degree from 
Trinity Evangelical Divinitv School. 

talk about the biological, hand-grenade stepladder. After 
that, they are more likely to hsten to such passages as 1 
Thessalonians 4: 1-8. 

How many times can a person do something for the first 
time. Only once. .A. friend and I once launched out merrily 
in a small sailboat even though neither of us knew how to 
sail. After several failures, one swim, and the great glee of 
all onlookers, we learned how to manage sail and rudder in 
harmony. We were still notices, but we had learned the 
fundamentals of sailing. That was a one-time life experience 
that can never be repeated. There are many things in life 
that are similar to hand-grenades: they happen only once. 
Nobody uses used hand-grenades! 

When a couple is dating, there are many hand-grenade 
experiences. WTien they first hold hands, boom! The 
biological hand-grenade has gone off. There will never be 
another first time for holding hands. \\'hen a couple first 
kisses, boom! The biological hand-grenade has gone off. 
There can never be another first time for kissing. The 
progression leads ever upward along the stepladder. In aU 
my counseling e.xperience I have never known a couple who 
could back down the ladder without the help of God. Just 
the opposite seems to be the norm. The physical relation- 
ship progresses and progresses until the couple breaks up. 
\\Tien that happens, both partners are already far up the 
ladder. They usually then seek another partner and begin to 
chmb as fast as possible to reach still higher levels. Is it any 
wonder that couples now seem to think nothing of deep 
physical relationships with casual acquaintances? Once a 
person is up the biological, hand-grenade stepladder he has 
a great dependency on the physical relationship necessarv' 
to keep him content. But there is no real contentment 
because God's basic plan for courtship has been distorted. 

There is nothing more certain than the will of God for 
Christian dating relationships. Far too often couples need 
to understand the destructive effects of the stepladder 
before they are willing to hsten to God. God wants us to 
please Him with our sexual puritj', and He tells us that it is 
His wiU that we be pure (1 Thessalonians 4:1-8). In the 
ne.xt issue we will discuss se.x and the single Christian 
according to 1 Thessalonians. 

B R Y A\ M 

B L U E f R I M T 

Bryan College 

Dayton, Tennessee 37321 




P A 

1 D 

at Dayton 

, Tenn. 


B R Y A M 

B I U E P R I Wl 

Vol. 9 • No. 1 • Winter Quarter • January 1975 
Charles H. Robinson, Editor 

■Wrr , - 

A Report on Contemporary Christian Thought Issued Quarterly by Bryan College 


by Lloyd E. Fish 

Some years ago, I picked up a book written by WUbur 
M. Smith, of the Moody Bible Institute faculty. He had 
titled his book "Therefore Stand," words chosen from 
Bunyan's "Pilgrims Progress," words reminiscent too, of 
Paul to the Galatians, "Stand fast, therefore, in the liberty 
with which Christ has made us free." 

As we rejoice in the blessings of God, yes, in the trials 
and testings, too, it is even more to the present hour and to 
the days ahead— perhaps not too many until He comes— that 
we must turn our attention and our dedicated effort. The 
Lord has impressed on my mind and my heart those words 
used so eloquently by Dr. Smith. I want to use some of his 
basic ideas, put them in contemporary framework, and 
apply them to us— Christian men and women to whom God 
has given special privilege in the form of a Christ-centered 
education— and on whom therefore is a very special 
responsibility both to preach the evangel, and to contend 
for the faith. 

I need not tell you the temper of this present age. The 
majority feel no need and have no concern for God. Much 
of what calls itself the "Christian church" is steeped in 
indifference, complacency, and compromise. Born-again 
Christians have always been a numerical minority. But what 
a minority! Paul and the other apostles turned the world of 
their day upside down. It is not by might, nor by power, 

Lloyd E. Fish graduated from Bryan in 
1935. He earned the M.A. from Wheaton 
College, and the Ph.D. from University' of 
Tennessee in 1954. He served Bryan in 
various capacities until 1952 as instructor in 
economics, professor of psychology and 
Greek, treasurer, and vice president. He is 
^i now professor of psychology and chairman 
>^^r ^^ of the department of psychology at Grace 
^ ^^ Theological Seminary. THEREFORE 
STAND is the substance of a message Dr. Fish delivered at 
Bryan 's Homecoming Banquet, October 26, 19 74. 


nor by majority, but by His Spirit that God has used 
yielded Christians, in the years from that time to this, as 
channels for His power. 

"Therefore stand" is not a position of defensiveness or 
of retreat; rather, it is a position of holy boldness from 
which we can in confident assurance speak the "I know" of 
scripture to a world that despite its overwhelming increase 
of knowledge and technology is yet walking in uncertainty 
and despair. 

It is not only that much of the world is indifferent. Far 
beyond that, it is antagonistic to our Lord Jesus Christ and 
to the message of the Bible. The atheist, the agnostic, the 
communist are on the offensive, to destroy if possible that 
which they wUl not accept. 

What are some of the areas where the battle is raging? 
There is philosophy, which professes a search for ultimate 
truth. In its modern form philosophy and philosophers say 
plainly that they seek to reach the truth exclusively by 
man's reason. They reject any source— including the Bible— 
that claims to be revelation, or of divine origin, because it 
does not arise from man's reason, which alone can be 

There is economic atheism— of which communism is the 
core! Almost 125 years ago, in the Communist Manifesto, 
Karl Marx wrote "Communism aboUshes the so-called 
eternal truths, it abohshes aU religion and all morality. 
Religion is the opiate of the people, and Christianity must 

But over and above philosophy and communism, evil 
though these influences clearly are, there is the retreat, the 
surrender— and I would say it even stronger— the treason of 
the nominal or professing church. Nowhere is this seen 
more vividly than in the realm of higher education, in the 
appalling number of colleges and seminaries founded by 
Christians, buOt with the money and the dedication of 
Christians, but now apostate from the faith. 

I want to shock you a bit— Christianity in this country of 

ours, this United States, is the religion of a minority group, 
and a very small minority at that. We have been losing the 
battle. I don't need to ply you with detail about the great 
denominations of our land, denominations whose history 
records throngs of persons whose names we will never 
forget, truly born-again, truly outstanding men and women 
for God. But their descendants who today lead these 
denominations preside over churches. Christian in name, 
but which are in fact and in practice long departed from the 

The origin of the apostasy lies squarely in the colleges 
and seminaries from which today's leaders have come. Once 
they were a rich fountain of spiritual truth for our 
American life; now they have become fountains of skep- 
ticism, pouring out unbelief, scorn for the Bible, even 
atheism. We can rejoice that there yet remain some sound 
Christian colleges and evangelical seminaries in our nation- 
Bryan College is one of them— where the word of God is 
honored, where professors are devoted to the Lord Jesus 
Christ, where men and women do graduate strong in the 
faith— and for this we thank God. But we must be realistic, 
too— this kind of college or seminary is not at all typical. We 
are and we remain a thin minority. But, our clear command 
from God is, "Occupy till I come." Luke 19:13 

Now I want to ask a disturbing question: Why do men 
ignore, or even hate God? I think that the Bible gives us 
some of the clearest reasons. Let us have a look at certain 
of them. 

(1) In Psalm 14:1, we read "The fool has said in his 
heart— no God." This is far more than just a skeptical 
statement— it is the deliberately chosen verdict of his heart; 
he has determined that for him there will be no God. And 
then both the fool of whom the psalmist wrote, and the 
better educated fool of today busily seek for arguments to 
persuade themselves that there is none! 

(2) In the historic Sermon on the Mount, Christ pointed 
to a basic heart problem when he said "You cannot serve 
God and Mammon (or money)." The lust for material 
things— and surely that is an obsession of our times— means 
the subordination of the spiritual; and such is the priority 
chosen by countless persons. 

(3) Again our Lord Jesus, in a powerful polemic to the 
Jews who challenged Him (John 5:44) accurately assessed 
their self-centered spirit when He said "How can you truly 
believe, who receive glory from each other, and seek not 
the glory that comes from God?" 

(4) And in scathing condemnation, Paul, writing to the 
Romans (1:21), declares of the world of men, 
"... knowing God, they glorified Him not as God, but 
became vain in their reasoning, and their senseless heart was 

The world and uncounted multitudes of its people are 
not a "friend to God"; instead, their shrill challenge is 
"enmity!" What possible impact can we— this thin minority 
of born-again, evangelical Christians— make against such an 
overwhelming tide of antagonism, or, what is often worse, 
its shadowy counterpart, indifference? Shall we then just 
wallow in self-pity and despair? 

By the grace of God, "No!" As never before, we who 
call ourselves Christians must heed the imperative 
"Therefore stand!" with all of the import of its meaning. 
We are not promised victory in this age, but we are 
commanded to be faithful in our witness. And beyond that 
vital rock, defense of the faith, we must right now move 

forward, proclaiming with vigor and with assurance that 
gospel which IS the power of God unto salvation .... 

Into the university city of his world— Athens— there 
came, sometime in August of A.D. 51, a man walking— a 
Jew named Paul. He was really a minority, a minority of 
one, but that deterred him not at all. Look at the map of 
his travels— Colosse, Ephesus, Corinth, Thessalonica, 
Philippi. When we come into a city, who notices? Who 
cares? And aU too often, nothing happens. But Paul did not 
travel just to be traveling— he traveled to preach, to stir men 
to conviction, to challenge the strongholds of paganism. 
Paul came to these cities, they heard the gospel, and they 
were never the same again! 

As Paul walked that day into the great city of Athens, 
his heart was stirred (the Greek word used is "paraksuno"), 
he was provoked, really provoked to anger. Here in that 
world's center of learning was the most foolish thing man 
could create— a multitude of idols, and a pervading climate 
of the darkness of superstition. What a contrast was Paul's 
attitude to the complacency with which we tolerate our 
equally pagan world! 

Paul began at first to talk to the few Jews in the 
synagogue, then to people in the market place. The 
Athenians were quick to recognize and appreciate an 
orator. Almost at once, so the book of Acts records, they 
took him to the Areopagus (Mars Hill) with eager inquiry 
about his "new doctrine." 

To the philosophers and others gathered around, Paul 
spoke in vigorous eloquence, setting forth three great truths 
which I believe are the heart of what we as individual 
Christians— and as a corporate body of Christ— need power- 
fully to proclaim today! These truths are at once an 
apologetic, a defense of the faith, an answer, and a 

We live in a world that worships science and technology. 
Most relevant is the statement of clarity and certainty with 
which Paul began his discourse —"God, who made the 
world and all things in it ... is Lord of heaven and of 
earth." Now every serious minded person at some point 
begins to ask: From where did all this universe of people 
and things come? Here is the clear answer: God made 
heaven and earth. Science, even the most modem science, 
although it may speculate beyond its facts (and therefore 
cease to be science), unanimously confesses that it can tell 

(Continued on page 3) 

Bryan's effort to keep tuition and fees at a 
ip.inimum level results in a gap betvi^een what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for capital 
expansion, makes the College de- 
pendent on a generous gift income. 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 

B R Yi 


As New Faculty 

Members See It 

^^^1^ ■ 

Nancy Burkhalter 

Xancy Burkhalter. assistant professor of 
music received the B.A. in music education, 
the AT.Mus.. and the M.Mus. Ed., from the 
University of South Carolina. She has also 
studied at the Royal .Academy of Music in 
London, and has been solo flutist with the 
Columbia Philharmonic Orchestra. 

Since my first contact with Bryan College I have been 
impressed by the presence of a multi-faceted Christian 
concern on campus. From those in administrative positions 
there is a genuine concern not only for having a smooth- 
running system but also for helping to further academic 
excellence within an environment which nurtures Christian 
growth. This blessing may' be difficult to appreciate unless 
you have experienced a "the system is all-important" 

The teachers here at Bryan are another charmel of 
Christian concern. It is wonderful that we can enjoy 
meaningful relationships both professionally and socially. 
The spirit of fellowship and cooperation which exists 
among the facult\' members is a result of a deep regard for 
and interest in one another. These attitudes of concern and 
desire for understanding are also reflected in our dealings 
with the students. The relationships 1 see between faculty^ 
and students are strong and indicate a sincere interest in the 
student as an indi\'idual. This Christian concern is one of 
the reasons Bryan students have such positive reactions 
toward the school and its activities. 

The final facet of Brv'an College's Christian concem is 
her outreach as a body'. It is because we care about others 
that Bryan has such a varied and effective local ministry 
through the many Practical Christian Involvement pro- 
grams. Bryan's concem also extends far beyond the Dayton 
area, and her influence upon students is now bearing the 
fruit of Christian commitment, concern, and service to 
peoples in places around the world. The possibilities, 
academically and spiritually, at Bryan are practically 
Limitless if we are faithful to our Christian beliefs and 
continue to grow in our concem for our fellowman. 

Ralph B. Paisley 
Ralph B. Paisley, associate professor of 
biology, holds the B.S. in secondary edu- 
cation from West Oiester State College, 
Pennsylvania, and the M.Ed, with a major in 
biology. Tlie Ph.D. in plant science was 
conferred by the University of Delaware. He 
is married and the father of a young son and 

As a Christian 1 have wanted to do the will of God. 
There have been times when I was not sure of being right. 
But since the doors opened to come to Bryan, I am 
completely confident that this is where I should be. I must 
ask, now that I am here what am 1 to do? More correctly, 

what kind of person does God want me to be? Answer: I 
must remember that I am working for God and that my 
desires and ambitions must be second to His. However, 
since He has put me here, my responsibOity is to make the 
biology program and Natural Science Division a strong and 
vital part of the Bryan community. Fortunately for me, I 
don't have to start from scratch but must build on many 
years of service by many others before me. My prayer is 
that I wOl have the correct vision as to what direction to 
pursue in the future. I am excited about being here and am 
looking forward to serving Him in this part of His Kingdom. 

Merlin D. Grieser 

Merlin D. Grieser, assistant professor of 
chemistry, earned the B.A. in mathematics 
at Goshen College. Indiana: and the Ph.D. in 
analytical chemistry from the University of 
Iowa. He is married and the father of a 
two-year-old daughter. 

As a college student I often wondered how I could serve 
God in the field of mathematics and science. My rationale 
for concentrating on these courses was that 1 enjoyed them 
and I did well in them. I always believed that God wanted 
His people to be happy in their work. I also wondered if it 
would be more Christian to study in an area which was 
directly related to being a Christian. God has answered 
these questions for me. Since He has^ created us as 
individuals with abilities, preferences, etc.. He does not 
intend that we all be alike. We must cultivate and use our 
talents to the best of our abiUty in serving Him. Because 
God requires my best, I view my task here at Bryan as that 
of helping to build a strong chemistry program so that our 
students wUl be well-equipped to serve God in this area of 


(Continued from page 2) 
us nothing with certainty about the origins of the world, or 
of life. Paul's first statement on that memorable day is the 
apologetic, the definitive answer to science. 

In Paul's second theme statement is the apologetic, the 
answer for those who demand historical certainty. "God 
has raised Him (Christ) from the dead." The origin of the 
Christian faith, the Ufe, the person, the death, and the 
resurrection of our Lord Jesus Christ are more historically 
confirmed, more certain than any other fact or facts of the 
ancient world. When contemporary historians, scientists, 
theologians try to label as myth and legend the facts of our 
faith, they must either reckon with this historic certainty, 
or in denying it, brand themselves as liars and untmst- 
worthyf persons. 

The third great theme of Paul's address on Mars Hill was 
that of judgment. "He has appointed a day, in which He 
will judge the world in righteousness by that man (Christ) 
whom He has ordained." Why did God say "by Jesus 
Christ?" Because in that day all of the ungodly who come 
to judgment will know with a terrible certainty that they 
are justly condemned by Him 

—whose salvation they have rejected 

—whose blood they have despised 

(Continued on page 4) 

Sex and the Single Christian 

by Bob Andrews 

Tin's is the last installment in a series begun by Mr. Andrews in 

the summer quarter. 1974. 

A common misconception about the Bible is that though 
it strongly rebukes adulter}-, it says httle about pre-marital 
sex. The truth is that the Bible speaks plainly about sex and 
the single person. UTiile young people seem confused and 
uncertain about premarital se.xual relationships, the Bible 
says. "This is the will of God, your sanctification; that is, 
that you abstain from sexual immorality" (I Thess. 4:1-8). 
For a young person who wants to do the will of God, this is 
his beginning point. Everywhere in the Bible the will of 
God is plainly stated. Christians are told to do His will 
rather than to find out His will or seek His will. For the 
sinale Christian young person, God knows that the most 
sensitive part of His will is the sexual purity of the 

The Apostle Paul summarizes what God expects from 
the single Christian with three commands. The first 
command is that he abstain from se.xual immoraht}'. My 
experience is that young people respond to this straight- 
forward language with respect. It's what they e.xpect to 
hear; it's what they want to hear. All they require is for 
someone to speak as plainly as Paul and say, "This is the 
will of God . . . abstain from sexual immorahtj'." 

The second command is that he know how to possess his 
own "vessel"; that is. know how to conduct a Christian 
courtship. Young people need to know how to date 
successfully in sanctification and honor. They need to see 
successful marriages; they need to learn from example. A 
Christian single person has an obligation to know enough to 
avoid immorality. He needs to know about "the biological, 
hand-grenade stepladder." God's will is that each Christian 
should know how to possess his own spouse honorably in 
marriage. And to know that, he must first know how to 
conduct his courtship. Nothing changes drastically after 
marriage. The promiscuous person doesn't suddenly 
become chaste any more than the wise, honorable Christian 
suddenly becomes immoral. That's why the Bible insists 
that the young person should mold his habits of purit}^ 
early in his courtship. 

The third command is that the Christian not defraud his 
brother in the matter. How could a person defraud another 
person in his dating? I believe the Holy Spirit is saying that 
every person deser\'es to have a sexually pure marriage 
partner. One who practices promiscuity before marriage 
cheats someone of a se.xually pure future marriage partner. 

These commands are not given in a vacuum, but are 
accompanied by the reasons that God expects proper 
behavior. The first reason is that God is the avenger. God is 
not mocked. That which some young people think the\- are 

Robert D. Andrews, dean of men at Bryan and part-time 
instructor in the Division of Biblical Studies, this summer 
received the degree of M.A. in college student personnel 
services from Tennessee Technological University. .4 1967 
graduate of Bryan, he also holds the M.Div. degree from 
Trinity Evangelical Divinity School. 

getting away with is seen by God. Second, God says that He 
has not called us for impurity, but in sanctification. God 
didn't save us in order to allow us to sin more freely, but in 
order for us to be able to demonstrate to the world the 
abimdance of a holy hfe. Third, the seriousness of this topic 
is reflected by the warning that these commands come from 
God, not man. \\'haT man thinks does not matter. God says 
we are to be pure. 

Characteristically Paul blends his strong warning with an 
affectionate reminder of the e.xtremely serious nature of 
this topic: "Brethren, we request and exhon you." To 
please God, to do His will, Paul urges us to keep ourselves 
ptire in order that we may excel still more in our Christian 


(Continued from page 3) 

—whose loving invitation they have refused 

—whom they have pierced by their sins. 
Here, then, is the apologetic, the answer for the new 
morahsts, the situation ethicists, the apostate ministers who 
have refused and rejected the absolutes of God .... 

What can, what must we do about all of this? Let me 
make it ver\' personal. You and I— faculrs', alumni, students, 
bom-again men and women of God— need make no apology 
for the Christian faith, for our position as Christians 
trusting Christ for time and for etemit}"; but we do need to 
proclaim the apologetic, the answer, both as a defense and 
as an offensive. 

In such a group as this, there are many kinds and levels 
of experience and of maturity. Let us resolve, God willing, 
to be personall}' consistent in our daily walk before Him 
and before our fellow^ men. Let us study God's word as 
never before, so that in this world of darkness we may be 
able to give clear reason for the faith— and in the process of 
that study to enrich our own lives. And let us be 
witnesses— evangels— using ever}' Spirit-led opportunit}' to 
share the good news of salvation with relatives, with 
friends, with every other person as we are given an open 
door of communication. 

We have a great God, a wonderful Savior, a glorious 

"Therefore . . . ST.\ND1 

B »■< Y A M 

EJ L U E P ."^ 1 M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn. 

B k Y A\ N 

Vol. 9 • No. 2 • Spring Quarter • April 1975 
Charles H. Robinson, Editor 

A Report on Contemporary Christian thought Issued Quarterly by Bryan College 


by Dr. Robert Ledford 

I should like to call your attention to a little book 
tucked away in your New Testament, the book of James. 
James is practical, and in his epistle you have some high 
voltage truths and principles which we need today. James 
talks about spiritual maturity. Are you having problems 
wdth you spiritual maturity? Are you having, difficulty 
growing up spiritually? Do you find, as James wrote to the 
believers of the first century with all of their stress and 
strain, pressure and even persecution that sometimes it's 
almost overwhelming? In the first century they had their 
problems, to be sure, but we in the twentieth century have 
our problems. We don't have to suffer persecution as they, 

Dr. Robert Ledford is the pastor of Calvary Bible Church, 
Huntsville, Alabama. Two Bryan students are from this church. 
This article is the substance of a message which he delivered in 
chapel January 15, 1975, and which was electronically recorded. 

but we do have our pressures, our problems, our stresses 
and strains in life. 

James was regarded with esteem and respect, yet he 
identifies himself here as a servant. This is our old Greek 
word for a bond slave, "dulos." He preferred to be known 
as a servant of the Lord Jesus Christ. He could have said 
"James the half brother of our Lord, the one who appeared 
with the Lord after His resurrection" (I Corinthians 15:7). 
He could have said something about that appearance, but 
he didn't. He could have said "a contemporary of Peter, 
Paul and other men." He could have said "James, chairman 
of the Jerusalem Council." He could have used various 
means of identifying himself but instead he simply iden- 
tifies himself as a servant, as a slave of Jesus Christ. 

Let me ask you a personal question. Do you have 
difficulty with the identity problem? Everybody wants to 
be identified. How do you want to be identified today? 


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make its first appearance in late summer. This will be mailed to all who are now receiving one or 
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new name. 

This identity problem puts a great deal of pressure upon us. 
Young people today want to be identified in a particular 
way. Liberation groups want a certain identification. 
Everybody today is struggling for identification. How do 
you handle this problem of identification? How do you 
want people to know you? Do you have your own concept 
mentally of how you want to be identified? 

May I suggest to you that the best identification that 
you'll ever have in life is that one which you have with the 
Lord Jesus Christ. Just be a servant of the Lord Jesus 
Christ. Oh, I know your reaction. You say, "Who wants to 
be a servant today? Who wants to be lowly? Who wants the 
second position? Who wants to play second fiddle?" We're 
all striving for some kind of preeminence and prominence 
in this life. You want the right kind of identification, and 
there is no better identification than to be a servant of the 
Lord Jesus Christ. When you take the role of submission to 
the Lord Jesus Christ then you're foDowing in His pattern; 
you are following His way for it is He that told us He did 
not come to be ministered unto but to minister and to give 
His life a ransom for many. So James overcomes the 
identity problem by first of all saying he is just a servant of 
God and of the Lord Jesus Christ. 

In verse two he continues, "My Brethren, count it all joy 
when you fall into various testings and trials." If you're 
able to get over the first hurdle, which is the identity 
problem, then you know you're going to run into some 
other difficulties. You're going to run into some other 
pressures in life. James says, "When you run into those 
varied or manifold testings and trials." He doesn't say "// 
you run into some particular trial then do this." No, but he 
says, "When you do." Remember you will run into them. If 
you haven't run into your pressure situation or test of faith 
difficulty yet, cheer up, it's coming. When it does be sure 
you have the right kind of mental attitude. 

What is the right kind of mental attitude? James tells us 
to count it all joy. Don't misunderstand James here. He 
isn't saying when you run into difficulty start rejoicing and 
say, "Oh, boy, here it is, I knew it was coming but I didn't 
think it would come so soon, but I'm glad it's here"; and 
you jump off the floor and click your heels together and 
start rejoicing. No, that's not what he's talking about, and 
you're not apt to do that either. You're not going to run 
around and say, "Have you heard the latest? I'm in 
tremendous pressure, I'm under a lot of stress and strain, 
but I'm happy, I'm rejoicing. James says, 'Count it all joy,' 
and that's what I'm doing." Oh, no. If you do that they 
may want to put you in a cart and take you away, because 
it's not sensible and it's not practical. But what is James 
saying then? "Count it all Joy." He is actually saying when 
you fall into your times of testing and trials then remember 
to sum it all up in this manner: God is working in your life. 
If God is working in your life. He wants tQ do something 
good for you. Therefore, recognize the difficulty of the 
testing in your life to be by God's divine pattern and plan 
for your life. 

Rejoice that God is going to do something for you, and 
He has to use the stress and strain of time to do it. He has 
to use the testing of life in order to reveal in your life that 
which first needs to be corrected in order that you might be 
spiritually mature and well balanced in this life. 

Remember the children of Israel? God redeemed them 
from the Egyptian bondage. Redemption was by blood, and 

as a redeemed people, God said to them: "I'm going to take 
you out of Egypt and take you to the promised land." 
Released from bondage in Egypt enroute to the promised 
land, they had the wilderness experience. It was by means 
of the wilderness e.xperience that God put them through 
training. It was God's schoohng for them. We look back and 
say we have been redeemed from the bondage of the world 
and from sin, we've been set free by the precious blood of 
the Lord Jesus Christ, and we have a destiny ahead of us. 
We are on our way toward the glory of Heaven, but in the 
meanwhile here we are in the wilderness journey and it's a 
journey of faith. 

Whenever you have a journey of faith there must be a 
testing of that faith. So God had to do some things for the 
children of Israel. He brought them across the Red Sea over 
into the Sinai Pennisula and there they started their 
journey. As soon as they crossed the Red Sea, the first basic 
testing was at a place called Marah. There they had bitter 
waters and began to wonder and eventually to question 
God's leadership. "Why has God brought us out here in the 
wilderness? Only bitter waters." Was God mocking them? 
God had promised to lead them to the promised land, but 
now they had questions. "What's the purpose of this 
testing? Is God mocking us or not?" And you remember 
they murmured and complained. That was a crucial test for 
them, crucial because God had to start right there training 
them in the matter of walking by faith. When you walk by 
faith you're going to come to your testings. You're going to 
come to this Marah problem of life, where the experiences 
are bitter and hard to understand. And when you come to 
them remember, God wants to do something in your life. 
What is it? He wants to reveal to you your mental attitude 
by your response to the bitter waters of life. How did the 
children of Israel respond? They griped, they complained, 
they said in substance, "Why is God doing this to me? I 
don't deserve this." 

Have you ever felt like that? "Why is this happening to 
me?" "I don't deserve this." Who said you didn't? God sees 
that you need this experience so that you can look at your 
response and say it is wrong or it is good. If you respond to 
a bitter experience by complaining with bitterness and 
frustration, it is a poor response. God will be saying to you: 
"Now, do you see yourself as you really are?" And the way 
you respond at the bitter waters reveals what's in you heart. 

(Continued on page 4j 


Bryan's effort to keep tuition and fees at a 
rrinimum level results in a gap between what 
the student pays and what it actually costs. 
This gap, along with a substantial student aid 
program, and the continuing need for capital 
expansion, makes the College de- | 
pendent on a generous gift income. 
Therefore, the interest, prayers, and 
financial support of Christian people 
everywhere are earnestly solicited, not 
only through current gifts but also 
through various avenues of deferred 
giving, such as annuities, trusts, and 


He Was Born Again 

by Jerry Fonte 

On March 20th, 1971, on a Saturday night. I was born 
again. At an old-fashioned Gospel meeting called Youth for 
Christ, I asked Jesus to come into my heart, forgive me for 
my sins, and fill me with His Holy Spirit. 

You know, I searched for quite a while. I never really 
knew what I was searching for at the time, except that I 
was trying to "find myself." I went to parties, bar rooms 
and even pop festivals, all to no avail. I tried everything that 
came along, but always found myself against a wall. 

Everyone, especially myself seemed to be going in the 
same vicious circle, never finding answers and just being 

I had plenty of religious training, and in fact I could 
always be counted among the multitude of "church-goers." 
I also went to the finest schools in town, obeyed my 
parents, and kept out of trouble. I even had enough moral 
standard to keep from doing some of the things that my 
friends were doing. People looked up to me as being a 
decent kind and religious. 

During the summer of 1970 I fell down about as far as 
anyone could fall. I found myself in places where I once 
thought I'd never go, and doing the things I thought I'd 
never do. I was aUenated from myself, my friends, and most 
of all, God. I now look back and call it a cosmic loneliness. 

In February of 1971 Ginny and I met. We dated, shared 
our thoughts and lives together, and grew close. She 
understood my problem, for she herself had gone through 
similar circumstances. Something had happened in her life 
about a month before that and she didn't fully understand, 
but she knew that it had happened. 

She told me about meeting a girl at school who had 
invited her to a Youth for Christ meeting. After making up 
many excuses, one night after a date was canceled she went 
with this girl. Well, the girl's father turned out to be a 
minister who shared the Gospel and the love of Christ with 
Ginny that night. Somewhat reluctant, yet equally con- 
vinced that this Jesus was the answer to her need, Ginny 
prayed for Jesus to come into her life. There was no 
immediate drastic change, yet something was different 
about Ginny from then on. 

As it turned out, about this time I came along and Ginny 
and I began to date. Hearing Ginny's story, I was convinced 
that she had experienced something but I thought that it 
was the same thing that I experienced by going to church. 
Curious, yet confident in my own spiritual well-being, I 
went to a Youth for Christ meeting. 

It wasn't long before I realized the hard but true fact 
that these kids had something that I was lacking. They 
spoke about and to Jesus Christ as if He were there in the 
meeting hall. They said that they knew Him! How could 
this be possible? I wanted to leave yet 1 wanted to stay— to 
learn about this, to learn how I could become like these 
people, like Jesus. 

A sermon was preached. The exact content of the 
sermon I don't remember. I was too busy with my 
thoughts— how I'd been in the past, how something was 
missing in my life, how these people were (and they said it 

Jerry Fonte, Metairie, Louisiana, is now a 
sophomore at Bryan. He lives in Dayton 
with his wife. Virginia. This article first 
appeared in COME, a periodical published 
by the Presbyterian Evangelistic Fellowship, 
and is reprinted here by permission. 

was because of Him). I wanted it! Then an invitation was 
given: "If there's anyone here tonight who would like to 
know Jesus in a personal way, come forward and we will 
pray for you." Immediately I arose and went forward, not 
knowing exactly what was going on, but knowing that I 
wanted Him. 

As I knelt, the minister who shared with Ginny came 
and knelt beside me. We had a few words and I recounted 
to him a bit of my past religious history. Then as the Holy 
Spirit led him, he invited me to pray with him. It was at 
that point that I surrendered my life to Christ in a 
somewhat simple but definite way. 

When I look back I see that this is what happened to me: 
The risen Saviour, Jesus Christ, actually came into me, in 
the form and person of the Holy Spirit. He wiped away all 
of my sins, marked me fit to stand in the presence of 
almighty God and began growing in me from that moment 

I always knew about Jesus Christ. I knew His entire life 
history and why He came into the world. I had an 
intellectual understanding of Christ, but I was on the 
outside looking in. I never acknowledged His death for my 
sins, invited Him into my heart by faith, and submitted my 
life to His Lordship. The commitment that I made four 
years ago changed everything. He changed everything. 
Before, He was in my head— now I know Him, for He's in 
my heart. 

Since my new birth, many wonderful things have 
happened to me. Instead of being empty I am now filled 
continually with the Holy Spirit, experiencing meaning, 
purpose, self-acceptance and above all, unconditional love 
for those around me. Old sins, that I was convinced I had to 
live with, have just disappeared. 

By no means am I perfect, but I look at myself like this: 
a child of God, His vessel (stUl under construction). I've 
begun! I know that He loves me and I know that the more I 
trust Him the more I'll see the reality of His presence and 
power. What a blessing to see how far He's taken me. 

Ginny and I are now married. We've grown together and 
we're convinced that He worked in our lives and brought us 
to each other. We've had some trials, but mostly blessings. 
We have a baby girl and we thank God for her and we love 
her more than words can express. The Lord has used us to 
witness for Htm and even to lead a few people to Him. How 
great is our God! 

Within the past year or so, we've come to realize that 
commitment to Jesus means more than a few spiritual 
highs— it means our all! We want to love and serve Him 24 
hours a day, for we know that true fulfillment will come 
only this way. We believe that He's calling us to full-time 
ministry. I know at least a little about how Abraham and 
Moses felt when God called them, for there are many walls 
and obstacles that the devil puts up, but nevertheless they 
responded to the ever living God who expressed Himself as 
"/ am. " 

It's hard to build one's life into future hopes and goals. 
We look at men who have achieved great goals in life and 
marvel at the diligent hard work that brought them there. 

I see us as being called by almighty God. I could strive 
and buUd upon goals and be frustrated as these worldly 
goals collapse. I choose to trust God and Jesus my Saviour 
and never be frustrated— for with confidence I say, "/ am 
hath sent me." I expect within the next year to be placed in 
full-time service. Praise Him that He has chosen me and my 

(Continued on next page) 


The Lord still has everything under control and we're 
stiU in His will. We heard from Bryan College and I've been 
officially accepted for this fall. I never thought this would 
happen, but the door has opened for me to enter into 
full-time service. Praise the Lord! 


(Continued from page 2) 

If. on the other hand, you come to the bitter water 
experience and you say to yourself, "Now, I don't 
understand this but God has told me that He is working out 
everything for good. If God wants to use this experience to 
develop me, to build character and to give me spiritual 
maturity, I accept it." How do you respond? Your attitude 
reveals your heart condition. God has to reveal your inner 
attitudes so that you might commit them to Him and make 
them what they ought to be. 

1 . Here is principle number one for spiritual maturity: 
in all of the stresses and strains of life maintain a positive 
attitude towards the purposes of God, for God has a 
purpose in every circumstance in hfe. God has brought you 
this far, maybe through a lot of testings, and maybe right 
now, a lot of trials, but maintain a positive attitude in 
cooperating with God and the purpose He has for your life. 
Joseph, you remember, endured thirteen years of real 
testing, but eventually he became prime minister. Some- 
times it's a long journey of faith and testing. Peter was 
tested three years. God wanted to change the sand to a 
rock, and he had a lot of testings and trials. God may want 
to bring you out of your spiritual immaturity to a point of 
spiritual maturity and therefore He's going to use some 
testings and trials, and when they come, count it all joy. 

2. Principle number two is found in verse two and part 
of verse three, "Knowing this," that is, recognizing, "that 
the testing of your faith worketh patience." And the word 
patience here is an old Greek word for simply enduring, 
maintaining stabihty, not hitting the panic button, not 
folding up under pressure. God is testing your faith: 
recognize that. Then verse four, "Let patience have her 
perfect work, that you may be perfect," and the word 
perfect here is our word for maturity, bringing it over into 
the terminology of today. God tests your faith. For what 
purpose? That He might bring about maturity, spiritual 
maturity in your life; and that you might be entire, that is 
complete, wanting nothing. Principle number two: Always 
maintain the right perspective for viewing life's circum- 
stances. Sure, I'm to cooperate with God in the fulfillment 
of the purpose He has for me. And the first purpose is 
spiritual maturity. We know this beyond a shadow of a 

I must recognize in every circumstance that God is 
dealing with me. I must have the right perspective. Do you 
have the right perspective when you view all of life's 
problems, disappointments, discouragements? Do you have 
the right perspective? Remember, God is testing your faith. 
You say, "Sometimes I recognize God has a purpose for all 
the things that enter into my life, and I believe I have the 
right perspective, but I'm not sure. How can I be sure?" 
Well, the answer is found in verse five: "If any of you lack 
wisdom let Him ask of God." 

3. There's your third principle: the proper perceptive 

Do you need wisdom in cooperating with God and His 
purpose for your life? Do you need wisdom as you 
evaluate, from the right perspective, all the circumstances in 
your life? Sure, we all need wisdom, and remember, God 
promised you wisdom. But you say, "What is wisdom?" 
There are all kinds of definitions. We sometimes give a 
definition by comparing wisdom with knowledge. Let me 
suggest to you that as far as I can ascertain, the word 
wisdom as used in the New Testament means the judgment 
of the believer which has been elevated by revelation. The 
Bible says a lot about the wisdom of the world, and the 
world makes judgments or decisions on the basis of its 
wisdom But the wisdom of the world does not include the 
wisdom of God. Paul, in the Corinthian epistle, talks about 
the wisdom of the world and the wisdom of God and says 
there is a wide gulf between the two. And there is. The 
wisdom of the world is not sufficient, but the wisdom of 
God is all-sufficient. And God has given to you as believers, 
wisdom; but it's the wisdom that cometh down from above. 
It's the wisdom, of God. It's that judgmental ability that has 
been elevated by revelation. Through the pages of God's 
word you can gain wisdom, not the wisdom of the world, 
but the wisdom of God, so that you can exercise perceptive 
ability in evaluating all the circumstances of life. You have 
a lot going for you today, do you not? 

God gives you the wisdom to evaluate all circumstances, 
and the ability to maintain the right perspective, putting 
your priorities in the proper place and seeing your life 
unfolded as God has revealed it to you through the Word 
and then, most of all, cooperating with God in all the 
purposes which He has for you. What a tremendous thrust 
for spiritual maturity! There are others besides these three 
spiritual principles for maturity, but I trust this will start 
you into the book of James for your own meditation to 
search out additional principles whereby you can walk a 
practical life of faith. In that walk, experience the purpose 
and plan of God for your life, exercise wisdom, and go on 
to become triumphant as a servant of the Lord Jesus Christ. 
Remember, God is more interested in buOding character 
and spiritual maturity into your life than He is in giving to 
you the conveniences and comforts of life. May God grant 
you spiritual growth to His honor and glory. 

B K Y A M 

B L U E f :( I M T 

Bryan College 

Dayton, Tennessee 37321 

Second Class 


at Dayton, Tenn,